Jfei

¦ '}Igiv!e?ibiftEstt/&
the founding of a College in this Colony"

¦YAiuE-WMVEiasinnr-

Bought with the income
of the
John T. Norton Fund

God the Known and
God the Unknown

Re-issue of the Works of the late
Samuel Butler
Author of " Erewhon," " The Way of All Flesh," etc.
Me. FiriELD has pleasure in announcing he has taken over the Publ'"J|
of the entire works (with the exception of " Unconscious Memory, wmcl
still out of print) of the late Samuel Butler, novelist, philosopher, scienu
satirist and classicist ; "in his own department," says Mr. Bernard Sflaw, tl
greatest English writer of the latter half of the 19th century. '« ™
of All Flesh" and "Erewhon" which have been out of print for some tin
are now reprinted, and all the other works with one exception are now olteri|
at more popular prices.
The Way of All Flesh. A Novel. New Edition. (t
God the Known and God the Unknown. is. 6d. neti
Erewhon. 1 1 th, Revised Edition. 4th Impression. 2s.6d.netl
Erewhon Revisited. 3rd Impression, 340 pages. 2s. 6d. net
Essays on Life, Art and Science. 340 pages. 2s. 6d. net!,
(A few copies of the original edition, gilt top, 6s.)
The Alps and Sanctuaries of Piedmont and the
Canton Ticino. Profusely illustrated by Charles
Gogin, H. F. Jones and the Author. Pott 4to,
cloth gilt. 1 os. 61
The Fair Haven. 5s.net)
Life and Habit. An essay after a completer view
of Evolution. 2nd edition. 5s- ne'l
Evolution, Old and New. A comparison of the
theories of Buffon, Erasmus Darwin and Lamarck,
with that of Charles Darwin. 5s. net]
Luck, or Cunning ? As the main means of organic
modification. 5s. net)
The Authoress of the Odyssey, who and what
she was, when and where she wrote, etc. 5 s. net!
The Iliad of Homer, rendered into English prose. 5s. nett
The Odyssey, rendered into English prose. p. nett)
Shakespeare's Sonnets, with notes and original text. 5s- nett
Ex Voto. An account of the Sacro Monte or New
Jerusalem at Varallo-Sesia. 5s. neti
Selections from Butler's Works. 5s. net)
London : A. C. Fifield, 44 Fleet Street, E.C.

God the Known and
God the Unknown

By
Samuel Butler

Author of

"The Way ot All Flesh," "Life and Habit," "Erewhon"
"The Authoress of the Odyssey," etc., etc.

London
A. C. Fifield, 44 Fleet Street, E.C.
1909

PRINTED BY
WILLIAM BRENDON AND SON, LTD.
PLYMOUTH

Contents

Chapter

Prefatory Note

Page 7

I.

Introduction .

9

II.

Common Ground

18

III.

Pantheism I

22

IV.

Pantheism II .

32

V.

Orthodox Theism .

42

VI.

The Tree of Life

53

VII.

The Likeness of God

64

VIII.

The Life Everlasting

74

IX.

God the Unknown .

83

Prefatory Note

GOD the Known and God the Un
known " first appeared in the form
of a series of articles which were published
in " The Examiner " in May, June, and July,
1879. Samuel Butler subsequently revised
the text of his work, presumably with the
intention of republishing it, though he never
carried the intention into effect. In the
present edition I have followed his revised
version almost without deviation. I have,
however, retained a few passages which
Butler proposed to omit, partly because
they appear to me to render the course of
his argument clearer, and partly because they
contain characteristic thoughts and expres
sions of which none of his admirers would wish
to be deprived. In the list of Butler's works
" God the Known and God the Unknown "
follows " Life and Habit," which appeared
in 1877, and " Evolution, Old and New,"

8 Prefatory Note
which was published in May, 1879. It is
scarcely necessary to point out that the three
works are closely akin in subject and treat
ment, and that " God the Known and God
the Unknown " will gain in interest by being
considered in relation to its predecessors.
R. A. Streatfeild

God the Known and
God the Unknown
BY SAMUEL BUTLER

CHAPTER I
INTRODUCTION
MANKIND has ever been ready to dis
cuss matters in the inverse ratio of
their importance, so that the more closely a
question is felt to touch the hearts of all of
/us, the more incumbent it is considered upon
prudent people to profess that it does not
exist, to frown it down, to tell it to hold its
tongue, to maintain that it has long been
finally settled, so that there is now no ques
tion concerning it.
So far, indeed, has this been carried through
all time past that the actions which are most
important to us, such as our passage through
the embryonic stages, the circulation of our
blood, our respiration, etc. etc., have long
been formulated beyond all power of re
opening question concerning them — the mere

10 God the Known and Unknown
fact or manner of their being done at all
being ranked among the great discoveries of
recent ages. Yet the analogy of past settle^
ments would lead us to suppose that so much
unanimity was not arrived at all at once,
but rather that it must have been preceded
by much smouldering discontent, which again
was followed by open warfare ; and that even
after a settlement had been ostensibly arrived
at, there was still much secret want of con
viction on the part of many for several
generations. There are many who see nothing in this
tendency of our nature but occasion for sar
casm ; those, on the other hand, who hold
that the world is by this time old enough to
be the best judge concerning the manage
ment of its own affairs will scrutinise this
management with some closeness before they
venture to satirise it ; nor will they do so
for long without finding justification for its
apparent recklessness ; for we must all fear
responsibility upon matters about which we
feel we know but little ; on the other hand
we must all continually act, and for the most
part promptly. We do so, therefore, with
greater security when we can persuade bothj
ourselves and others that a matter is already

Introduction 1 1
pigeon-holed than if we feel that we must use
our own judgment for the collection, interpre
tation, and arrangement of the papers which
deal with it. Moreover, our action is thus
made to appear as if it received collective
sanction ; and by so appearing it receives it.
Almost any settlement, again, is felt to be
better than none, and the more nearly a
matter comes home to everyone, the more
important is it that it should be treated as
a sleeping dog, and be let to lie, for if one
person begins to open his mouth, fatal de
velopments may arise in the Babel that will
follow. It is not difficult, indeed, to show that,
instead of having reason to complain of the
desire for the postponement of important
questions, as though the world were com
posed mainly of knaves or fools, such fixity
as animal and vegetable forms possess is due
to this very instinct. For if there had been
no reluctance, if there were no friction and
vis inertia to be encountered even after a
theoretical equilibrium had been upset, we
should have had no fixed organs nor settled
proclivities, but should have been daily and
hourly undergoing Protean transformations,;
and have still been throwing out pseudopodia

12 God the Known and Unknown
like the amoeba. True, we might have come
to like this fashion of living as well as our
more steady-going system if we had taken
to it many millions of ages ago when we were
yet young ; but we have contracted other
habits which have become so confirmed that
we cannot break with them. We therefore
now hate that which we should perhaps have
loved if we had practised it. This, however,
does not affect the argument, for our concent
is with our likes and dislikes, not with the
manner in which those likes and dislikes have
come about. The discovery that organism is
capable of modification at all has occasioned]
so much astonishment that it has taken the:
most enlightened part of the world more than
a hundred years to .leave off expressing its
contempt for such a crude, shallow, and pre^j
posterous conception. Perhaps in another
hundred years we shall learn to admire the
good sense, endurance, and thorough English-
ness of organism in having been so averse to
change, even more than its versatility in
having been willing to change so much.
Nevertheless, however conservative we may
be, and however much alive to the folly and
wickedness of tampering with settled con
victions — no matter what they are — without

Introduction 1 3
sufficient cause, there is yet such a constant
though gradual change in our surroundings
as necessitates corresponding modification in
our ideas, desires, and actions. We may think
that we should like to find ourselves always
in the same surroundings as our ancestors,
so that we might be guided at every touch
and turn by the experience of our race, and
be saved from all self-communing or inter
pretation of oracular responses uttered by
the facts around us. Yet the facts will change
their utterances in spite of us ; and we, too,
change with age and ages in spite of ourselves,
so as to see the facts around us as perhaps
even more changed than they actually are.
It has been said, " Tempora mutantur nos et
mutamur in illis." The passage would have
been no less true if it had stood, " Nos muta
mur et tempora mutantur in nobis." Whether
the organism or the surroundings began
changing first is a matter of such small mo
ment that the two may be left to fight it out
between themselves ; but, whichever view
is taken, the fact will remain that whenever
the relations between the organism and its
surroundings have been changed, the organ
ism must either succeed in putting the sur
roundings into harmony with itself, or itself

14 God the Known and Unknown
into harmony with the surroundings ; or
must be made so uncomfortable as to be un
able to remember itself as subjected to any
such difficulties, and therefore to die through
inability to recognise its own identity further.
Under these circumstances, organism must
act in one or other of these two ways : it
must either change slowly and continuously
with the surroundings, paying cash for every?
thing, meeting the smallest change with a
corresponding modification so far as is found
convenient ; or it must put off change as
long as possible, and then make larger and
more sweeping changes.
Both these courses are the same in prin
ciple, the difference being only one of scale,
and the one being a miniature of the other,'
as a ripple is an Atlantic wave in little ; both
have their advantages and disadvantages, so
that most organisms will take the one course
for one set of things and the other for another.
They will deal promptly with things which
they can get at easily, and which lie more
upon the surface ; those, however, which are
more troublesome to reach, and lie deeper!
will be handled upon more cataclysmic prin
ciples, being allowed longer periods of repose1
followed by short periods of greater activity.

Introduction 1 5
Animals breathe and circulate their blood by
a little action many times a minute ; but
they feed, some of them, only two or three
times a day, and breed for the most part
not more than once a year, their breeding
season being much their busiest time. It is
on the first principle that the modification
of animal forms has proceeded mainly ; but
it may be questioned whether what is called
a sport is not the organic expression of dis
content which has been long felt, but which
has not been attended to, nor been met step
by step by as much small remedial modifica
tion as was found practicable : so that when
a change does come it comes by way of revolu
tion. Or, again (only that it comes to much
the same thing), a sport may be compared
to one of those happy thoughts which some
times come to us unbidden after we have
been thinking for a long time what to do,
or how to arrange our ideas, and have yet
been unable to arrive at any conclusion.
So with politics, the smaller the matter the
prompter, as a general rule, the settlement ;
on the other hand, the more sweeping the
change that is felt to be necessary, the longer
it will be deferred.

1 6 God the Known and Unknown
The advantages of dealing with the larger
questions by more cataclysmic methods are
obvious. For, in the first place, all composite
things must have a system, or arrangement
of parts, so that some parts shall depend
upon and be grouped round others, as in the
articulation of a skeleton and the arrange
ment of muscles, nerves, tendons, etc., which
are attached to it. To meddle with the
skeleton is like taking up the street, or the
flooring of one's house ; it so upsets our
arrangements that we put it off till whatever
else is found wanted, or whatever else seems
likely to be wanted for a long time hence,
can be done at the same time. Another ad
vantage is in the rest which is given to the
attention during the long hollows, so to
speak, of the waves between the periods of
resettlement. Passion and prejudice have
time to calm down, and when attention is
next directed to the same question, it is a
refreshed and invigorated attention — an at
tention, moreover, which may be given with
the help of new lights derived from other
quarters that were not luminous when the
question was last considered. Thirdly, it is
more easy and safer to make such alterations

Introduction 1 7
as experience has proved to be necessary
than to forecast what is going to be wanted.
Reformers are like paymasters, of whom
there are only two bad kinds, those who pay
too soon, and those who do not pay at all.

CHAPTER II
COMMON GROUND
I HAVE now, perhaps, sufficiently proved
my sympathy with the reluctance felt
by many to tolerate discussion upon such a
subject as the existence and nature of God.
I trust that I may have made the reader feel
that he need fear no sarcasm or levity in
my treatment of the subject which I have
chosen. I will, therefore, proceed to sketch
out a plan of what I hope to establish, and
this in no doubtful or unnatural sense, but
by attaching the same meanings to words as
those which we usually attach to them, and
with the same certainty, precision, and clear
ness as anything else is established which is
commonly called known.
As to what God is, beyond the fact that
he is the Spirit and the Life which creates,
governs, and upholds all living things, I can
say nothing. I cannot pretend that I can
show more than others have done in what

Common Ground 19
the Spirit and the Life consists, which governs
all living things and animates them. I can
not show the connection between conscious
ness and the will, and the organ, much less
can I tear away the veil from the face of
God, so as to show wherein will and con
sciousness consist. No philosopher, whether
Christian or Rationalist, has attempted this
without discomfiture ; but I can, I hope, do
two things : Firstly, I can demonstrate, per
haps more clearly than modern science is
prepared to admit, that there does exist a
single Being or Animator of all living things
— a single Spirit, whom we cannot think
of under any meaner name than God ; and,
secondly, I can show something more of the
persona or bodily expression, mask, and
mouthpiece of this vast Living Spirit than I
know of as having been familiarly expressed
elsewhere, or as being accessible to myself or
others, though doubtless many works exist
in which what I am going to say has been
already said.
Aware that much of this is widely accepted
under the name of Pantheism, I venture to
think it differs from Pantheism with all the
difference that exists between a coherent,
intelligible conception and an incoherent

20 God the Known and Unknown
unintelligible one. I shall therefore proceed
to examine the doctrine called Pantheism,
and to show how incomprehensible and value
less it is.
I will then indicate the Living and Personal
God about whose existence and about many
of whose attributes there is no room for ques
tion ; I will show that man has been so far
made in the likeness of this Person or God,
that He possesses all its essential character
istics, and that it is this God who has called
man and all other living forms, whether
animals or plants, into existence, so that our
bodies are the temples of His spirit ; that
it is this which sustains them in their life
and growth, who is one with them, living,
moving, and having His being in them ; in
whom, also, they live and move, they in
Him and He in them ; He being not a Trinity
in Unity only, but an Infinity in Unity, and
a Unity in an Infinity ; eternal in time past,
for so much time at least that our minds can
come no nearer to eternity than this ; eternal
for the future as long as the universe shall
exist ; ever changing, yet the same yesterday,
and to-day, and for ever. And I will show
this with so little ambiguity that it shall be
perceived not as a phantom or hallucinatiorl

Common Ground 21
following upon a painful straining of the
mind and a vain endeavour to give coherency
to incoherent and inconsistent ideas, but with
the same ease, comfort, and palpable flesh-
and-blood clearness with which we see those
near to us ; whom, though we see them at
the best as through a glass darkly, we still
see face to face, even as we are ourselves
seen. I will also show in what way this Being
exercises a moral government over the world,
and rewards and punishes us according to His
own laws.
Having done this I shall proceed to com
pare this conception of God with those that
are currently accepted, and will endeavour
to show that the ideas now current are in
truth efforts to grasp the one on which I
shall here insist. Finally, I shall persuade
the reader that the differences between the
so-called atheist and the so-called theist are
differences rather about words than things,
inasmuch as not even the most prosaic of
modern scientists will be inclined to deny the
existence of this God, while few theists will
feel that this, the natural conception of God,
is a less worthy one than that to which they
have been accustomed.

CHAPTER III
PANTHEISM. I
THE Rev. J. H. Blunt, in his " Dictionary
of Sects, Heresies, etc.," defines Pan
theists as " those who hold that God is every
thing, and everything is God."
If it is granted that the value of words lies
in the definiteness and coherency of the ideas
that present themselves to us when the words
are heard or spoken — then such a sentence
as " God is everything and everything is
God " is worthless.
For we have so long associated the word
" God " with the idea of a Living Person,
who can see, hear, will, feel pleasure, dis
pleasure, etc., that we cannot think of God,
and also of something which we have not
been accustomed to think of as a Living
Person, at one and the same time, so as to
connect the two ideas and fuse them into
a coherent thought. While we are thinking
of the one, our minds involuntarily exclude]

Pantheism 23s
the other, and vice versa ; so that it is as
impossible for us to think of anything as God,
or as forming part of God, which we cannot
also think of as a Person, or as a part of a
Person, as it is to produce a hybrid between
two widely distinct animals. If I am not mis
taken, the barrenness of inconsistent ideas,
and the sterility of widely distant species or
genera of plants and animals, are one in prin
ciple — sterility of hybrids being due to bar
renness of ideas, and barrenness of ideas aris
ing from inability to fuse unfamiliar thoughts
into a coherent conception. I have insisted
on this at some length in " Life and Habit,"
but can do so no further here.*
In like manner we have so long associated
the word " Person " with the idea of a sub
stantial visible body, limited in extent, and
animated by an invisible something which
we call Spirit, that we can think of nothing
as a person which does not also bring these
ideas before us. Any attempt to make us
imagine God as a Person who does not fulfil
the conditions which our ideas attach to the
word " person," is ipso facto atheistic, as
rendering the word God without meaning,
* Butler returned to this subject in " Luck, or Cunning? "
which was originally published in 1887.

24 God the Known and Unknown]
and therefore without reality, and therefore
non-existent to us. Our ideas are like our
organism, they will stand a vast amount of
modification if it is effected slowly and with|
out shock, but the life departs out of them,
leaving the form of an idea without the power
thereof, if they are jarred too rudely.
Any being, then, whom we can imagine as
God, must have all the qualities, capabilities,
and also all the limitations which are implied
when the word " person " is used.
But, again, we cannot conceive of " every
thing " as a person. " Everything " must
comprehend all that is to be found on earth,
or outside of it, and we know of no such
persons as this. When we say " persons "
we intend living people with flesh and blood ;
sometimes we extend our conceptions to
animals and plants, but we have not hitherto*
done so as generally as I hope we shall some
day come to do. Below animals and plants?
we have never in any seriousness gone. All
that we have been able to regard as personal?
has had what we can call a living body, even
though that body is vegetable only ; and
this body has been tangible, and has been
comprised within certain definite limits, or
within limits which have at any rate struck

Pantheism 2 5
the eye as definite. And every part within
these limits has been animated by an unseen
something which we call soul or spirit. A
person must be a persona — that is to say,
the living mask and mouthpiece of an
energy saturating it, and speaking through
it. It must be animate in all its parts.
But " everything " is not animate. Animals
and plants alone produce in us those- ideas
which can make reasonable people call them
" persons " with consistency of intention.
We can conceive of each animal and of each
plant as a person ; we can conceive again of
a compound person like the coral polypes,
or like a tree which is composed of a congeries
of subordinate persons, inasmuch as each bud
is a separate and individual plant. We can
go farther than this, and, as I shall hope to
show, we ought to do so ; that is to say, we
shall find it easier and more agreeable with
our other ideas to go farther than not ; for
we should see all animal and vegetable life
as united by a subtle and till lately invisible
ramification, so that all living things are one
tree-like growth, forming a single person. But
we cannot conceive of oceans, continents,
and air as forming parts of a person at all ;

26 God the Known and Unknown?
much less can we think of them as forming
one person with the living forms that inhabit
them. To ask this of us is like asking us to see the
bowl and the water in which three gold-fish
are swimming as part of the gold-fish. We
cannot do it any more than we can do some
thing physically impossible. We can see the
gold-fish as forming one family, and therefore!
as in a way united to the personality of the
parents from which they sprang, and there
fore as members one of another, and there
fore as forming a single growth of gold-fish,
as boughs and buds unite to form a tree ; but
we cannot by any effort of the imagination
introduce the bowl and the water into the
personality, for we have never been accus
tomed to think of such things as living and
personal. Those, therefore, who tell us that
" God is everything, and everything is God,"|
require us to see " everything " as a person,
which we cannot ; or God as not a person,
which again we cannot.
Continuing the article of Mr. Blunt from:
which I have already quoted, I read : —
" Linus, in a passage which has been pre
served by Stobsus, exactly expresses the
notion afterwards adopted by Spinoza : ' One

Pantheism 27
sole energy governs all things ; all things are
unity, and each portion is All ; for of one
integer all things were born ; in the end of
time all things shall again become unity ;
the unity of multiplicity.' Orpheus, his
disciple, taught no other doctrine."
According to Pythagoras, " an adept in the
Orphic philosophy," " the soul of the world
is the Divine energy which interpenetrates
every portion of the mass, and the soul of
man is an efflux of that energy. The world,
too, is an exact impress of the Eternal Idea,
which is the mind of God." John Scotus
Erigena taught that " all is God and God is
all." William of Champeaux, again, two
hundred years later, maintained that " all in
dividuality is one in substance, and varies only
in its non-essential accidents and transient
properties." Amalric of Bena and David of
Dinant followed the theory out " into a
thoroughgoing Pantheism." Amalric held
that " All is God and God is all. The Creator
and the creature are one Being. Ideas are
at once creative and created, subjective and
objective. God is the end of all, and all return
to Him. As every variety of humanity forms
one manhood, so the world contains individual
forms of one eternal essence." David of

28 God the Known and Unknown
Dinant only varied upon this by " imagining
a corporeal unity. Although body, soul, and
eternal substance are three, these three are
one and the same being."
Giordano Bruno maintained the world of
sense to be "a vast animal having the Deity
for its living soul." The inanimate part of
the world is thus excluded from participation
in the Deity, and a conception that our minds
can embrace is offered us instead of one which"
they cannot entertain, except as in a dream,
incoherently. But without such a view of
evolution as was prevalent at the beginning
of this century, it was impossible to see " the
world of sense " intelligently, as forming " a
vast animal." Unless, therefore, Giordano
Bruno held the opinions of Buffon, Dr.
Erasmus Darwin, and Lamarck, with more
definiteness than I am yet aware of his
having done, his contention must be con
sidered as a splendid prophecy, but as little
more than a prophecy. He continues, " Birth
is expansion from the one centre of Life ; life
is its continuance, and death is the necessary
return of the ray to the centre of light.",
This begins finely, but ends mystically. I
have not, however, compared the English

Pantheism 29
translation with the original, and must reserve
a fuller examination of Giordano Bruno's
teaching for another opportunity.
Spinoza disbelieved in the world rather
than in God. He was an Acosmist, to use
Jacobi's expression, rather than an Atheist.
According to him, " the Deity and the
Universe are but one substance, at the same
time both spirit and matter, thought and
extension, which are the only known attri
butes of the Deity."
My readers will, I think, agree with me
that there is very little of the above which
conveys ideas with the fluency and comfort
which accompany good words. Words are
like servants : it is not enough that we
should have them — we must have the most
able and willing that we can find, and at the
smallest wages that will content them. Hav
ing got them we must make the best and not
the worst of them. Surely ,on the greater part
of what has been quoted above, the words
are barren letters only : they do not quicken
within us and enable us to conceive a thought,
such as we can in our turn impress upon dead
matter, and mould that matter into another
shape than its own, through the thought which
has become alive within us. No offspring of

30 God the Known and Unknown
ideas has followed upon them, or, if any at
all, yet in such unwonted shape, and with
such want of alacrity, that we loathe them
as malformations and miscarriages of our
minds. Granted that if we examine them
closely we shall at length find them to em
body a little germ of truth — that is to say, of
coherency with our other ideas ; but there
is too little truth in proportion to the trouble
necessary to get at it. We can get more
truth, that is to say, more coherency — for
truth and coherency are one — for less trouble
in other ways.
But it may be urged that the beginnings;
of all tasks are difficult and unremunerative,
and that later developments of Pantheism
may be more intelligible than the earlier
ones. Unfortunately, this is not the case.
On continuing Mr. Blunt's article, I find the
later Pantheists a hundredfold more per
plexing than the earlier ones. With Kant,
Schelling, Fichte, and Hegel, we feel that we
are with men who have been decoyed into a
hopeless quagmire ; we understand nothing
of their language — we doubt whether they
understand themselves, and feel that we can
do nothing with them but look at them and
pass them by,

Pantheism 3 1
In my next chapter I propose to show the
end which the early Pantheists were striving
after, and the reason and naturalness of their
error.

CHAPTER IV
PANTHEISM. II
THE earlier Pantheists were misled by
the endeavour to lay hold of two
distinct ideas, the one of which was a reality
that has since been grasped and is of inesti
mable value, the other a phantom which has
misled all who have followed it. The reality
is the unity of Life, the oneness of the guidin||
and animating spirit which quickens animals
and plants, so that they are all the outcomel
and expression of a common mind, and are
in truth one animal ; the phantom is the
endeavour to find the origin of things, to
reach the fountain-head of all energy, and
thus to lay the foundations on which a philo
sophy may be constructed which none can
accuse of being baseless, or of arguing in a
circle. In following as through a thick wood after
the phantom our forefathers from time to
time caught glimpses of the reality, which

Pantheism 3 3
seemed so wonderful as it eluded them, and
flitted back again into the thickets, that they
declared it must be the phantom they were
in search of, which was thus evidenced as
actually existing. Whereon, instead of mas
tering such of the facts they met with as
could be captured easily — which facts would
have betrayed the hiding-places of others,
and these again of others, and so ad, infinitum
— they overlooked what was within their
'¦ reach, and followed hotly through brier and
brake after an imaginary greater prize.
Great thoughts are not to be caught in
. this way. They must present themselves for
capture of their own free will, or be taken
after a little coyness only. They are like
wealth and power, which, if a man is not
born to them, are the more likely to take him,
the more he has restrained himself from an
attempt to snatch them. They hanker after
those only who have tamed their nearer
: thoughts. Nevertheless, it is impossible not
to feel that the early Pantheists were true
; prophets and seers, though the things were
unknown to them without which a complete
view was unattainable. What does Linus
mean, we ask ourselves, when he says : —
" One sole energy governs all things " ?

34 God the Known and Unknown
How can one sole energy govern, we will say,
the reader and the chair on which he sits ?
What is meant by an energy governing a
chair ? If by an effort we have made ourselves
believe we understand something which can be
better expressed by these words than by any
others, no sooner do we turn our backs than
the ideas so painfully collected fly apart
again. No matter how often we go in search
of them, and force them into juxtaposition,
they prove to have none of that innate co
herent power with which ideas combine that
we can hold as true and profitable.
Yet if Linus had confined his statement to
living things, and had said that one sole
energy governed all plants and animals, he
would have come near both to being intelli
gible and true. For if, as we now believe,
all animals and plants are descended from a
single cell, they must be considered as cousins
to one another, and as forming a single tree
like animal, every individual plant or animal
of which is as truly one and the same person
with the primordial cell as the oak a thou
sand years old is one and the same plant with
the acorn out of which it has grown. This is
easily understood, but will, I trust, be made
to appear simpler presently.

Pantheism 3 5
When Linus says, " All things are unity,
and each portion is All ; for of one integer
all things were born," it is impossible for
plain people — who do not wish to use words
unless they mean the same things by them
as both they and others have been in the
habit of meaning — to understand what is
intended. How can each portion be all ?
How can one Londoner be all London ? I
know that this, too, can in a way be shown,
but the resulting idea is too far to fetch, and
when fetched does not fit in well enough with
our other ideas to give it practical and com
mercial value. How, again, can all things be
said to be born of one integer, unless the
statement is confined to living things, which
can alone be born at all, and unless a theory
of evolution is intended, such as Linus would
hardly have accepted ?
Yet limit the " all things " to " all living
things," grant the theory of evolution, and
explain " each portion is All " to mean that
all life is akin, and possesses the same essen
tial fundamental characteristics, and it is
surprising how nearly Linus approaches both
to truth and intelligibility.
It may be said that the animate and the
inanimate have the same fundamental sub-

36 God the Known and Unknown
stance, so that a chair might rot and be
absorbed by grass, which grass might be
eaten by a cow, which cow might be eaten
by a man ; and by similar processes the man
might become a chair ; but these facts are
not presented to the mind by saying that
" one energy governs all things " — a chair,
we will say, and a man ; we could only say
that one energy governed a man and a chair,
if the chair were a reasonable living person,
who was actively and consciously engaged
in helping the man to attain a certain end,
unless, that is to say, we are to depart from
all usual interpretation of words, in which
case we invalidate the advantages of lan
guage and all the sanctions of morality.
" All things shall again become unity " is
intelligible as meaning that all things pro
bably have come from a single elementary
substance, say hydrogen or what not, and
that they will return to it ; but the explana
tion of unity as being the " unity of multi
plicity " puzzles ; if there is any meaning it
is too recondite to be of service to us.
What, again, is meant by saying that " the
soul of the world is the Divine energy which
interpenetrates every portion of the mass " ?

Pantheism 37
The soul of the world is an expression which,
to myself, and, I should imagine, to most
people, is without propriety. We cannot
think of the world except as earth, air, and
water, in this or that state, on and in which
there grow plants and animals. What is
meant by saying that earth has a soul,' and
lives ? Does it move from place to place
erratically ? Does it feed ? Does it repro
duce itself ? Does it make such noises, or
commit such vagaries as shall make us say
that it feels ? Can it achieve its ends, and
fail of achieving them through mistake ?
If it cannot, how has it a soul more than
a dead man has a soul, out of whom we say
that the soul has departed, and whose body
we conceive of as returning to dead earth,
inasmuch as it is now soulless ? Is there any
unnatural violence which can be done to our
thoughts by which we can bring the ideas of
a soul and of water, or of a stone into com
bination, and keep them there for long to
gether ? The ancients, indeed, said they
believed their rivers to be gods, and carved
likenesses of them under the forms of men ;
but even supposing this to have been their
real mind, can it by any conceivable means
become our own ? Granted that a stone is

38 God the Known and Unknown
kept from falling to dust by an energy which
compels its particles to cohere, which energy
can be taken out of it and converted into
some other form of energy ; granted (which
may or may not be true) also, that the life of
a living body is only the energy which keeps
the particles which compose it in a certain
disposition ; and granted that the energy of
the stone may be convertible into the energy
of a living form, and that thus, after a long
journey a tired idea may lag after the sound
of such words as " the soul of the world."
Granted all the above, nevertheless to speak
of the world as having a soul is not suffi
ciently in harmony with our common notions,
nor does it go sufficiently with the grain of
our thoughts to render the expression a mean
ing one, or one that can be now used with
any propriety or fitness, except by those
who do not know their own meaningless-
ness. Vigorous minds will harbour vigorous;
thoughts only, or such as bid fair to become;
so ; and vigorous thoughts are always simple,
definite, and in harmony with everyday
ideas. We can imagine a soul as living in the
lowest slime that moves, feeds, reproduces?
itself, remembers, and dies. The amoeba

Pantheism 39
wants things, knows it wants them, alters
itself so as to try and alter them, thus pre
paring for an intended modification of out
side matter by a preliminary modification of
itself. It thrives if the modification from
within is followed by the desired modification
in the external object ; it knows that it is
well, and breeds more freely in consequence.
If it cannot get hold of outside matter, or
cannot proselytise that matter and persuade
it to see things through its own (the amoeba's)
spectacles — if it cannot convert that matter,
if the matter persists in disagreeing with it —
its spirits droop, its soul is disquieted within
it, it becomes listless like a withering flower —
it languishes and dies. We cannot imagine a
thing to live at all and yet be soulless except
in sleep for a short time, and even so not
quite soulless. The idea of a soul, or of that
unknown something for which the word
" soul " is our hieroglyphic, and the idea of
living organism, unite so spontaneously, and
stick together so inseparably, that no matter
how often we sunder them they will elude our
vigilance and come together, like true lovers,
in spite of us. Let us not attempt to divorce
ideas that have so long been wedded to
gether.

40 God the Known and Unknown
I submit, then, that Pantheism, even as
explained by those who had entered on the
outskirts only of its great morass, neverthe
less holds out so little hope of leading to any
comfortable conclusion that it will be more
reasonable to occupy our minds with other
matter than to follow Pantheism further.
The Pantheists speak of a person without
meaning a person ;\ they speak of a " him " and
a " he " without having in their minds the
idea of a living person with all its inevitable
limitations?) Pantheism is, therefore, as is
said by Mr. Blunt in another article, " practi
cally nothing else than Atheism ; it has no
belief in a personal deity overruling the
affairs of the world, as Divine Providence, s
and is, therefore, Atheistic," and again,
" Theism believes in a spirit superior to
matter, and so does Pantheism ; but the
spirit of Theism is self-conscious, and there
fore personal and of individual existence —
a nature per se, and upholding all things by
an active control ; while Pantheism believes
in spirit that is of a higher nature than brute
matter, but is a mere unconscious principle
of life, impersonal, irrational as the brute
matter that it quickens."
If this verdict concerning Pantheism is

Pantheism 41
true — and from all I can gather it is as nearly
true as anything can be said to be which is
predicated of an incoherent idea — the Pan
theistic God is an attempt to lay hold of a
truth which has nevertheless eluded its
pursuers. In my next chapter I will consider the
commonly received, orthodox conception of
God, and compare it with the Pantheistic. I
will show that it, too, is Atheistic, inasmuch
as, in spite of its professing to give us a con
ception of God, it raises no ideas in our minds
of a person or Living Being — and a God who
is not this is non-existent.

CHAPTER V
ORTHODOX THEISM
WE have seen that Pantheism fails to
satisfy, inasmuch as it requires us to
mean something different by the word " God "
from what we have been in the habit of mean
ing. I have already said — I fear, too often—
that no conception of God can have any value
or meaning for us which does not involve his
existence as an independent Living Person
of ineffable wisdom and power, vastness, and
duration both in the past and for the future.
If such a Being as this can be found existing;
and made evident, directly or indirectly, to
human senses, there is a God. If otherwise, \
there is no God, or none, at any rate, so far
as we can know, none with whom we need
concern ourselves. No conscious personality,
no God. An impersonal God is as much a
contradiction in terms as an impersonal
person. Unfortunately, when we question orthodox

Orthodox Theism 43
theology closely, we find that it supposes
God to be a person who has no material body
such as could come within the range of any
human sense, and make an impression upon
it. He is supposed to be of a spiritual nature
only, except in so far as one part of his triune
personality is, according to the Athanasian
Creed, " perfect man, of a reasonable soul
and human flesh subsisting."
Here, then, we find ourselves in a dilemma.
On the one hand, we are involved in the
same difficulty as in the case of Pantheism,
inasmuch as a person without flesh and blood,
or something analogous, is not a person • we
are required, therefore, to believe in a per
sonal God, who has no true person ; to
believe, that is to say, in an impersonal
person. This, as we have seen already, is Atheism
under another name, being, as it is, destruc
tive of all idea of God whatever ; for these
words do not convey an idea of something
which human intelligence can understand up
to a certain point, and which it can watch
going out of sight into regions beyond our
view, but in the same direction — as we may
infer other stars in space beyond the farthest
that we know of ; they convey utterly self-

44 God the Known and Unknown
destructive ideas, which can have no real
meaning, and can only be thought to have
a meaning by ignorant and uncultivated
people. Otherwise such foundation as human
reason rests upon — that is to say, the current
opinion of those whom the world appraises
as reasonable and agreeable, or capable of
being agreed with for any time — is sapped;
the whole thing tumbles down, and we may
have square circles and round triangles,
which may be declared to be no longer ab
surdities and contradictions in terms, but
mysteries that go beyond our reason, with
out being contrary to it. Few will maintain
this, and those few may be neglected ; an
impersonal person must therefore be ad
mitted to be nonsense, and an immaterial!
God to be Atheism in another shape.
On the other hand, if God is " of a reason
able soul and human flesh subsisting," and
if he thus has the body without which he is—
as far as we are concerned — non-existent, this
body must yet be reasonably like other
bodies, and must exist in some place and at
some time. Furthermore, it must do suffi
ciently nearly what all other " human flesh "
belonging to " perfect man " must do, or
cease to be human flesh. Our ideas are like

Orthodox Theism 45
our organisms ; they have some little elas
ticity and circumstance-suiting power, some
little margin on which, as I have elsewhere
said, side-notes may be written, and glosses
on the original text ; but this power is very
limited. As offspring will only, as a general
rule, vary very little from its immediate
parents, and as it will fail either immediately
or in the second generation if the parents
differ too widely from one another, so we
cannot get our idea of — we will say a horse —
to conjure up to our minds the idea of any
animal more unlike a horse than a pony is ;
nor can we get a well-defined idea of a com
bination between a horse and any animal
more remote from it than an ass, zebra, or
giraffe. We may, indeed, make a statue of
a flying horse, but the idea is one which
cannot be made plausible to any but ignorant
people. So " human flesh " may vary a little
from " human flesh " without undue violence
being done to our reason and to the right use
of language, but it cannot differ from it so
much as not to eat, drink, nor waste and re
pair itself. " Human flesh," which is without
these necessary adjuncts, is human flesh only
to those who can believe in flying horses
with feathered wings and bills like birds —

46 God the Known and Unknown
that is to say, to vulgar and superstitious
persons. Lastly, not only must the " perfect man,",
who is the second person of the Godhead
according to the orthodox faith, and who
subsists of " human flesh " as well as of a
" reasonable soul," not only must this person
exist, but he must exist in some place either
on this earth or outside it. If he exists on
earth, he must be in Europe, Asia, Africa,
America, or on some island, and if he were
met with he must be capable of being seen
and handled in the same way as all other
things that can be called perfect man are
seen ; otherwise he is a perfect man who is
not only not a perfect man, but who does
not in any considerable degree resemble one.
It is not, however, pretended by anyone
that God, the " perfect man," is to be looked
for in any place upon the surface of the
globe. If, on the other hand, the person of God
exists in some sphere outside the earth, his
human flesh again proves to be of an entirely
different kind from all other human flesh,
for we know that such flesh cannot exist
except on earth ; if in space unsupported, it
must fall to the ground, or into some other

Orthodox Theism 47
planet, or into a sun, or go on revolving round
the earth or some other heavenly body — or
not be personal. None of those whose opinions
will carry weight will assign a position either
in some country on this earth, or yet again in-
space, to Jesus Christ, but this involves the
rendering meaningless of all expressions which
involve his personality.
The Christian conception, therefore, of the |
Deity proves when examined with any desire ,
to understand our own meaning (and what '
lawlessness so great as the attempt to impose
words upon our understandings which have
no lawful settlement within them ?) to be no 1
less a contradiction in terms than the Pan
theistic conception. It is Atheistic, as offer
ing us a God which is not a God, inasmuch
as we can conceive of no such being, nor of
anything in the least like it. It is, like Pan
theism, an illusion, which can be believed
only by those who repeat a formula which
they have learnt by heart in a foreign lan
guage of which they understand nothing, and
yet aver that they believe it. There are
doubtless many who will say that this is
possible, but the majority of my readers will
hold that no proposition can be believed or
disbelieved until its nature is understood.

48 God the Known and Unknown
It may perhaps be said that there is another
conception of God possible, and that we may
see him as personal, without at the same
time believing that he has any actual tangible
existence. Thus we personify hope, truth,
and justice, without intending to convey to
anyone the impression that these qualities are
women, with flesh and blood. Again, we do
not think of Nature as an actual woman,
though we call her one; why may we not.
conceive of God, then, as an expression where
by we personify, by a figure of speech only ;
the thing that is intended being no person,
but our own highest ideal of power, wisdom,
and duration.
There would be no reason to complain of
this if this manner of using the word " God "
were well understood. Many words have two
meanings, or even three, without any mis
chievous confusion of thought following.
There can not only be no objection to the use
of the word God as a manner of expressing
the highest ideal of which our minds can con
ceive, but on the contrary no better expres
sion can be found, and it is a pity the word
is not thus more generally used.
Few, however, would be content with any
such limitation of God as that he should be

Orthodox Theism 49
an idea only, an expression for certain
qualities of human thought and action.
Whence, it may be fairly asked, did our deeply
rooted belief in God as a Living Person
originate ? The idea of him as of an incon
ceivably vast, ancient, powerful, loving, and
yet formidable Person is one which survives
all changes of detail in men's opinion. I
believe there are a few very savage tribes
who are as absolutely without religious sense
as the beasts of the field, but the vast majority
for a long time past have been possessed
with an idea that there is somewhere a Living
God who is the Spirit and the Life of all that
is, and who is a true Person with an individu
ality and self-consciousness of his own) It is
only natural that we should be asked how
such an idea has remained in the minds of
so many — who differ upon almost every
other part of their philosophy — for so long a
time if it was without foundation, and a
piece of dreamy mysticism only.
True, it has generally been declared that
this God is an infinite God, and an in
finite God is a God without any bounds or
limitations ; and a God without bounds or
limitations is an impersonal God ; and an
impersonal God is Atheism. But may not

50 God the Known and Unknown
this be the incoherency of prophecy which
precedes the successful mastering of an idea ?
May we not think of this illusory expression
as having arisen from inability to see the
whereabouts of a certain vast but tangible
Person as to whose existence men were never
theless clear ? If they felt that it existed,
and yet could not say where, nor wherein it
was to be laid hands on, they would be very
likely to get out of the difficulty by saying
that it existed as an infinite Spirit, partly
from a desire to magnify what they felt must
be so vast and powerful, and partly because
they had as yet only a vague conception of
what they were aiming at, and must, there
fore, best express it vaguely.
We must not be surprised that when an
idea is still inchoate its expression should be
inconsistent and imperfect — ideas will almost
always during the earlier history of a thought
be put together experimentally so as to see
whether or no they will cohere. Partly out
of indolence, partly out of the desire of those
who brought the ideas together to be declared
right, and partly out of joy that the truth
should be supposed found, incoherent ideas
will be kept together longer than they should
be ; nevertheless they will in the end detach

Orthodox Theism 51
themselves and go, if others present them
selves which fit into their place better. There
is no consistency which has not once been
inconsistent, nor coherency that has not been
incoherent. The incoherency of our ideas
concerning God is due to the fact that we
have not yet truly found him, but it does
not argue that he does not exist and cannot
be found anywhere after more diligent search ;
on the contrary, the persistence of the main
idea, in spite of the incoherency of its de
tails, points strongly in the direction of be
lieving that it rests upon a foundation in
fact. But it must be remembered there can
be no God who is not personal and material :
and if personal, then, though inconceivably
vast in comparison with man, still limited in
space and time, and capable of making mis
takes concerning his own interests, though
as a general rule right in his estimates con
cerning them. Where, then, is this Being ?
He must be on earth, or what folly can be
greater than speaking of him as a person ?
What are persons on any other earth to
us, or we to them ? He must have existed
and be going to exist through all time, and
he must have a tangible body. Where, then,

52 God the Known and Unknown
is the body of this God ? And what is the
mystery of his Incarnation ?
It will be my business to show this in the
following chapter.

CHAPTER VI
THE TREE OF LIFE
ATHEISM denies knowledge of a God of
>. any kind. Pantheism and Theism alike
profess to give us a God, but they alike fail to
perform what they have promised. We can
know nothing of the God they offer us, for
not even do they themselves profess that any
of our senses can be cognisant of him. They
tell us that he is a personal God, but that
he has no material person. This is disguised
Atheism. What we want is a Personal God,
the glory of whose Presence can be made in
part evident to our senses, though what we
can realise is less than nothing in comparison
with what we must leave for ever unimagined.
And truly such a God is not far from every
one of us ; for if we survey the broader and
deeper currents of men's thoughts during the
last three thousand years, we may observe
two great and steady sets as having carried
away with them the more eligible races of

54 God the Known and Unknown
mankind. The one is a tendency from
Polytheism to Monotheism ; the other from
Polytypism to Monotypism of the earliest
forms of life — all animal and vegetable forms
having at length come to be regarded as
differentiations of a single substance — to wit,
protoplasm. No man does well so to kick against the
pricks as to set himself against tendencies of
such depth, strength, and permanence as
this. If he is to be in harmony with the
dominant opinion of his own and of many
past ages, he will see a^sin^J^qdj-innore^nate
substance as having been the parent from
which all living forms have sprung. One
spirit, and one form capable of such modifica
tion as its directing spirit shall think fit ; one
soul and one body, one God and one Life.
For the time has come when the two unities
so painfully arrived at must be joined to
gether as body and soul, and be seen not as
two, but one. There is no living organism
untenanted by the Spirit of God, nor any
Spirit of God perceivable by man apart from
organism embodying and expressing itTl God
and the Life of the World are like a mountain,
which will present different aspects as we
look at it from different sides, but which',

The Tree of Life 55
when we have gone all round it, proves to be
one only. God is the animal and vegetable
world, and the animal and vegetable world is
God. I have repeatedly said that we ought to
see all animal and vegetable life as uniting to
form a single personality. I should perhaps
explain this more fully, for the idea of a
compound person is one which at first is not
very easy to grasp, inasmuch as we are not
conscious of any but our more superficial
aspects, and have therefore until lately failed
to understand that we are ourselves com
pound persons. I may perhaps be allowed
to quote from an earlier work.
" Each cell in the human body is now
admitted by physiologists to be a person with
an intelligent soul, differing from our own
more complex soul in degree and not in kind,
and, like ourselves, being born, living, and
dying. It would appear, then, as though
' we,' ' our souls,' or ' selves,' or ' person
alities,' or by whatever name we may prefer
to be called, are but the consensus and full-
flowing stream of countless sensations and
impulses on the part of our tributary souls
or ' selves,' who probably no more know
that we exist, and that they exist as a part

56 God the Known and Unknown
of us, than a microscopic insect knows the
results of spectrum analysis, or than an
agricultural labourer knows the working of
the British Constitution; and of whom we
know no more than we do of the habits and
feelings of some class widely separated from
our own." — (" Life and Habit," p. no.)
After which it became natural to ask the
following question : —
" Is it possible to avoid imagining that we
may be ourselves atoms, undesignedly com
bining to form some vaster being, though we
are utterly incapable of perceiving this being
as a single individual, or of realising the
scheme and scope of our own combination'?
And this, too, not a spiritual being, which,
without matter or what we think matter of
some sort, is as complete nonsense to us as
though men bade us love and lean upon an
intelligent vacuum, but a being with what
is virtually flesh and blood and bones, with
organs, senses, dimensions in some way
analogous to our own, into some other part
of which being at the time of our great change
we must infallibly re-enter, starting clean
anew, with bygones bygones, and no more
ache for ever from age or antecedents.

The Tree of Life 57
" ' An organic being,' writes Mr. Darwin,
*' is a microcosm, a little universe, formed of a
host of self-propagating organisms incon
ceivably minute and numerous as the stars
in Heaven.' As these myriads of smaller
organisms are parts and processes of us, so
are we parts and processes of life at large."
A tree is composed of a multitude of sub
ordinate trees, each bud being a distinct in
dividual. So coral polypes form a tree-like
growth of animal fife, with branches from
which spring individual polypes that are
connected by a common tissue and supported
by a common skeleton. We have no difficulty
in seeing a unity in multitude, and a multitude
in unity here, because we can observe the
wood and the gelatinous tissue connecting
together all the individuals which compose
either the tree or the mass of polypes. Yet
the skeleton, whether of tree or of polype, is
inanimate ; and the tissue, whether of bark
or gelatine, is only the matted roots of the
individual buds ; so that the outward and
striking connection between the individuals is
more delusive than real. The true connection
is one which cannot be seen, and consists in
the animation of each bud by a like spirit —
in the community of soul, in " the voice of

58 God the Known and Unknown
the Lord which maketh men to be of one
mind in an house " — " to dwell together in
unity " — to take what are practically identical
views of things, and express themselves in
concert under all circumstances. Provided
this — the true unifier of organism — can be
shown to exist, the absence of gross outward
and visible but inanimate common skeleton
is no bar to oneness of personality.
Let us picture to our minds a tree of which
all the woody fibre shall be invisible, the buds
and leaves seeming to stand in mid-air un
supported and unconnected with one another,
so that there is nothing but a certain tree
like collocation of foliage to suggest any com
mon principle of growth uniting the leaves.
Three or four leaves of different ages stand
living together at the place in the air where
the end of each bough should be ; of these
the youngest are still tender and in the bud,
while the older ones are turning yellow and
on the point of falling. Between these leaves
a sort of twig-like growth can be detected
if they are looked at in certain lights, but it
is hard to see, except perhaps when a bud
is on the point of coming out. Then there
does appear to be a connection which might
be called branch-like.

The Tree of Life 59
The separate tufts are very different from
one another, so that oak leaves, ash leaves,
horse-chestnut leaves, etc., are each repre
sented, but there is one species only at the
end of each bough.
Though the trunk and all the inner boughs
and leaves have disappeared, yet there hang
here and there fossil leaves, also in mid-air ;
they appear to have been petrified, without
method or selection, by what we call the
caprices of nature ; they hang in the path
which the boughs and twigs would have
taken, and they seem to indicate that if the
tree could have been seen a million years
earlier, before it had grown near its present
size, the leaves standing at the end of each
bough would have been found very different
from what they are now. Let us suppose
that all the leaves at the end of all the in
visible boughs, no matter how different they
now are from one another, were found in
earliest budhood to be absolutely indistin
guishable, and afterwards to develop towards
each differentiation through stages which
were indicated by the fossil leaves. Lastly,
let us suppose that though the boughs which
seem wanted to connect all the living forms
of leaves with the fossil leaves, and with

60 God the Known and Unknown
countless forms of which all trace has dis
appeared, and also with a single root — have
become invisible, yet that there is irrefragable
evidence to show that they once actually
existed, and indeed are existing at this
moment, in a condition as real though as
invisible to the eye as air or electricity.
Should we, I ask, under these circumstances
hesitate to call our imaginary plant or tree
by a single name, and to think of it as one
person, merely upon the score that the woody
fibre was invisible ? Should we not esteem
the common soul, memories and principles of
growth which are preserved between all the
buds, no matter how widely they differ in
detail, as a more living bond of union than a
framework of wood would be, which, though
it were visible to the eye, would still be in
animate ?
The mistletoe appears as closely connected
with the tree on which it grows as any of the
buds of the tree itself ; it is fed upon the
same sap as the other buds are, which sap —
however much it may modify it at the last
moment — it draws through the same fibres
as do its foster-brothers — why then do we at
once feel that the mistletoe is no part of the
apple tree ? Not from any want of^manif est

The Tree of Life 61
continuity, but from the spiritual difference —
from the profoundly different views of life
and things which are taken by the parasite
and the tree on which it grows — the two are
now different because they think differently
— as long as they thought alike they were alike
— that is to say they were protoplasm — they
and we and all that lives meeting in this
common substance.
We ought therefore to regard our supposed
tufts of leaves as a tree, that is to say, as
a compound existence, each one of whose
component items is compounded of others
which are also in their turn compounded.
But the tree above described is no imaginary
parallel to the condition of life upon the globe ;
it is perhaps as accurate a description of the
Tree of Life as can be put into so small a
compass. The most sure proof of a man's
identity is the power to remember that such
and such things happened, which none but
he can know ; the most sure proof of his
remembering is the power to react his part
in the original drama, whatever it may have
been ; if a man can repeat a performance
with consummate truth, and can stand any
amount of cross-questioning about it, he is
the performer of the original performance,

62 God the Known and Unknown
whatever it was. The memories which all
living forms prove by their actions that they
possess — the memories of their common iden
tity with a single person in whom they
meet — this is incontestable proof of their
being animated by a common soul. It is
certain, therefore, that all living forms,
whether animal or vegetable, are in reality
one animal ; we and the mosses being part
of the same vast person in no figurative
sense, but with as much bona fide literal truth
as when we say that a man's finger-nails and
his eyes are parts of the same man.
It is in this Person that we may see the
Body of God — and in the evolution of this
Person, the mystery of His Incarnation.
[In "Unconscious Memory," Chapter V,
Butler wrote : "In the articles above alluded
to (" God the Known and God the Unknown")
I separated the organic from the inorganic,
but when I came to rewrite them I found
that this could not be done, and that I must
reconstruct what I had written." This recon
struction never having been effected, it may
be well to quote further from " Unconscious
Memory " (concluding chapter) : "At part-
ing,Mherefore, I would recommend the reader

The Tree of Life 63
to see every atom in the universe as living
and able to feel and remember, but in a
humble way. He must have life eternal as
well as matter eternal ; and the life and the
matter must be joined together inseparably
as body and soul to one another. Thus he
will see God everywhere, not as those who
repeat phrases conventionally, but as people
who would have their words taken according
to their most natural and legitimate meaning ;
and he will feel that the main difference
between him and many of those who oppose
him lies in the fact that whereas both he
and they use the same language, his opponents
only half mean what they say, while he means
it entirely. . . . We shall endeavour to see
the so-called inorganic as living, in respect
of the qualities it has in common with the
organic, rather than the organic as non
living in respect of the qualities it has in
common with the inorganic."]

CHAPTER VII
THE LIKENESS OF GOD
IN my last chapter I endeavoured to show
that each living being, whether animal
or plant, throughout the world is a com
ponent item of a single personality, in the
same way as each individual citizen of a
community is a member of one state, or as
each cell of our own bodies is a separate per
son, or each bud of a tree a separate plant.
We must therefore see the whole varied
congeries of living things as a single very
ancient Being, of inconceivable vastness, and
animated by one Spirit.
We call the octogenarian one person with
the embryo of a few days old from which he
has developed. An oak or yew tree may be
two thousand years old, but we call it one
plant with the seed from which it has grown.
Millions of individual buds have come and
gone, to the yearly wasting and repairing of

The Likeness of God 65
its substance ; but the tree still lives and
thrives, and the dead leaves have life therein.
So the Tree of Life still lives and thrives as a
single person, no matter how many new fea
tures it has acquired during its development,
nor, again, how many of its individual leaves
fall yellow to the ground daily. The spirit or
soul of this person is the Spirit of God, and its
body — for we know of no soul or spirit with
out a body, nor of any living body without a
spirit or soul, and if there is a God at all
there must be a body of God — is the many-
membered outgrowth of protoplasm, the
ensemble of animal and vegetable life.
To repeat. The Theologian of to-day tells
us that there is a God, but is horrified at the
idea of that God having a body. We say
that we believe in God, but that our minds
refuse to realise an intelligent Being who has
no bodily person. " Where then," says the
Theologian, " is the body of your God ? "
We have answered, " In the living forms
upon the earth, which, though they look
many, are, when we regard them by the light
of their history and of true analogies, one
person only." The spiritual connection be
tween them is a more real bond of union
than the visible discontinuity of material

66 God the Known and Unknown
parts is ground for separating them in our
thoughts. Let the reader look at a case of moths in
the shop-window of a naturalist, and note
the unspeakable delicacy, beauty, and yet
serviceableness of their wings ; or let him
look at a case of humming - birds, and
remember how infinitely small a part of
Nature is the whole group of the animals he
may be considering, and how infinitely small
a part of that group is the case that he is
looking at. Let him bear in mind that he is
looking on the dead husks only of what was
inconceivably more marvellous when the
moths or humming-birds were alive. Let him
think of the vastness of the earth, and of the
activity by day and night through countless
ages of such countless forms of animal and
vegetable life as that no human mind can
form the faintest approach to anything that
can be called a conception of their multitude,
and let him remember that all these forms
have touched and touched and touched other
living beings till they meet back on a common
substance in which they are rooted, and from
which they all branch forth so as to be one
animal. Will he not in this real and tangible
existence find a God who is as much more

The Likeness of God 67
worthy of admiration than the God of the
ordinary Theologian — as He is also more
easy of comprehension ?
For the Theologian dreams of a God sitting
above the clouds among the cherubim, who
blow their loud uplifted angel trumpets be
fore Him, and humour Him as though He
were some despot in an Oriental tale ; but
we enthrone Him upon the wings of birds,
on the petals of flowers, on the faces of our
friends, and upon whatever we most delight
in of all that fives upon the earth. We then
can not only love Him, but we can do that
without which love has neither power nor
sweetness, but is a phantom only, an im
personal person, a vain stretching forth of
arms towards something that can never fill
them — we can express our love and have it
expressed to us in return. And this not in
the uprearing of stone temples — for the Lord
dwelleth in temples made with other organs
than hands — nor yet in the cleansing of our
hearts, but in the caress bestowed upon horse
and dog, and kisses upon the lips of those
we love.
Wide, however, as is the difference between
the orthodox Theologian and ourselves, it is

68 God the Known and Unknown
not more remarkable than the number of the
points on which we can agree with him, and
on which, moreover, we can make his mean
ing clearer to himself than it can have ever
hitherto been. He, for example, says that
man has been made in the image of God, but
he cannot mean what he says, unless his God
has a material body ; we, on the other hand,
do not indeed believe that the body of God —
the incorporation of all life — is like the body
of a man, more than we believe each one of
our own cells or subordinate personalities to
be like a man in miniature ; but we never
theless hold that each of our tributary selves
is so far made after the likeness of the body
corporate that it possesses all our main and
essential characteristics — that is to say, that
it can waste and repair itself ; can feel, move,
and remember. To this extent, also, we —
who stand in mean proportional between our
tributary personalities and God — are made
in the likeness of God ; for we, and God, and
our subordinate cells alike possess the essen
tial characteristics of life which have been
above recited. It is more true, therefore, for us
to say that we are made in the likeness of God
than for the orthodox Theologian to do so.
Nor, again, do we find difficulty in adopt-

The Likeness of God 69
ing such an expression as that " God has
taken our nature upon Him." We hold this
as firmly, and much more so, than Christians
can do, but we say that this is no new thing
for Him to do, for that He has taken flesh
and dwelt among us from the day that He
first assumed our shape, some millions of
years ago, until now. God cannot become man
more especially than He can become other
living forms, any more than we can be our
eyes more especially than any other of our
organs. We may develop larger eyes, so that
our eyes may come to occupy a still more im
portant place in our economy than they do
at present ; and in a similar way the human
race may become a more predominant part
of God than it now is — but we cannot admit
that one living form is more like God than
another ; we must hold all equally like Him,
inasmuch as they " keep ever," as Buff on
says, " the same fundamental unity, in spite
of differences of detail — nutrition, develop
ment, reproduction " (and, I would add,
" memory ") " being the common traits of
all organic bodies." The utmost we can
admit is, that some embodiments of the
Spirit of Life may be more important than
others to the welfare of Life as a whole, in

70 God the Known and Unknown
the same way as some of our organs are more
important than others to ourselves.
But the above resemblances between the
language which we can adopt intelligently
and that which Theologians use vaguely, seem
to reduce the differences of opinion between
the two contending parties to disputes about
detail. For even those who believe their
ideas to be the most definite, and who picture
to themselves a God as anthropomorphic as
He was represented by Raffaelle, are yet not
prepared to stand by their ideas if they are
hard pressed in the same way as we are by
ours. Those who say that God became man
and took flesh upon Him, and that He is now
perfect God and perfect man of a reasonable
soul and human flesh subsisting, will yet not
mean that Christ has a heart, blood, a stom
ach, etc., like man's, which, if he has not,
it is idle to speak of him as " perfect man."
I am persuaded that they do not mean this,
nor wish to mean it ; but that they have
been led into saying it by a series of steps
which it is very easy to understand and
sympathise with, if they are considered with
any diligence.
For our forefathers, though they might and
did feel the existence of a Personal God in

The Likeness of God 71
the world, yet could not demonstrate this
existence, and made mistakes in their en
deavour to persuade themselves that they
understood thoroughly a truth which they
had as yet perceived only from a long dis
tance. Hence all the dogmatism and theology
of many centuries. It was impossible for
them to form a clear or definite conception
concerning God until they had studied His
works more deeply, so as to grasp the idea
of many animals of different kinds and with
no apparent connection between them, being
yet truly parts of one and the same animal
which comprised them in the same way as a
tree comprises all its buds. They might speak
of this by a figure of speech, but they could
not see it as a fact. Before this could be in
tended literally, Evolution must be grasped,
and not Evolution as taught in what is now
commonly called Darwinism, but the old
teleological Darwinism of eighty years ago.
Nor is this again sufficient, for it must be
supplemented by a perception of the oneness
of personality between parents and offspring,
the persistence of memory through all genera- j
tions, the latency of this memory until re-1
kindled by the recurrence of the associated
ideas, and the unconsciousness with which

72 God the Known and Unknown
repeated acts come to be performed. These
are modern ideas which might be caught
sight of now and again by prophets in time
past, but which are even now mastered and
held firmly only by the few.
When once, however, these ideas have
been accepted, the chief difference between
the orthodox God and the God who can be
seen of all men is, that the first is supposed
to have existed from all time, while the
second has only lived for more millions of
years than our minds can reckon intelligently ;
the first is omnipresent in all space, while the
second is only present in the living forms
upon this earth — that is to say, is only more
widely present than our minds can intelli
gently embrace. The first is omnipotent and
all-wise ; the second is only quasi-omnipotent
and quasi all- wise. It is true, then, that we
deprive God of that infinity which orthodox
Theologians have ascribed to Him, but the
bounds we leave Him are of such incalculable
extent that nothing can be imagined more
glorious or vaster ; and in return for the
limitations we have assigned to Him, we
render it possible for men to believe in Him,
and love Him, not with their lips only, but
with their hearts and lives.

The Likeness of God 73
Which, I may now venture to ask my
readers, is the true God — the God of the
Theologian, or He whom we may see around
us, and in whose presence we stand each
hour and moment of our lives ?

CHAPTER VIII
THE LIFE EVERLASTING
LET us now consider the life which we
^ can look forward to with certainty after
death, and the moral government of the
world here on earth.
If we could hear the leaves complaining to
one another that they must die, and com
miserating the hardness of their lot in having
ever been induced to bud forth, we should,
I imagine, despise them for their peevishness
more than we should pity them. We should
tell them that though we could not see reason
for thinking that they would ever hang
again upon the same — or any at all similar —
bough as the same individual leaves, after
they had once faded and fallen off, yet that
as they had been changing personalities with
out feeling it during the whole of their leaf-
hood, so they would on death continue to do
this selfsame thing by entering into new
phases of life. True, death will deprive them

The Life Everlasting 75
of conscious memory concerning their now
current life ; but, though they die as leaves,
they live in the tree whom they have helped
to vivify, and whose growth and continued
well-being is due solely to this life and death
of its component personalities.
We consider the cells which are born and
die within us yearly to have been sufficiently
honoured in having contributed their quotum
to our life ; why should we have such diffi
culty in seeing that a healthy enjoyment and
employment of our life will give us a sufficient
reward in that growth of God wherein we
may live more truly and effectually after
death than we have lived when we were
conscious of existence ? Is Handel dead
when he influences and sets in motion more
human beings in three months now than
during the whole, probably, of the years in
which he thought that he was alive ? What
is being alive if the power to draw men for
many miles in order that they may put them
selves en rapport with him is not being so ?
True, Handel no longer knows the power
which he has over us, but this is a small
matter ; he no longer animates six feet of
flesh and blood, but he lives in us as the dead
leaf lives in the tree. He is with God, and

76 God the Known and Unknown
God knows him though he knows himself no
more. This should suffice, and I observe in prac
tice does suffice, for all reasonable persons.
It may be said that one day the tree itself
must die, and the leaves no longer live there
in ; and so, also, that the very God or Life
of the World will one day perish, as all that
is born must surely in the end die. But they
who fret upon such grounds as this must be
in so much want of a grievance that it were
a cruelty to rob them of one : if a man who
is fond of music tortures himself on the
ground that one day all- possible combina
tions and permutations of sounds will have
been exhausted so that there can be no more
new tunes, the only thing we can do with
him is to pity him and leave him ; nor is
there any better course than this to take
with those idle people who worry themselves
and others on the score that they will one
day be unable to remember the small balance
of their lives that they have not already for
gotten as unimportant to them — that they
will one day die to the balance of what they
have not already died to. I never knew a
well-bred or amiable person who complained
seriously of the fact that he would have to

The Life Everlasting 77
die. Granted we must all sometimes find
ourselves feeling sorry that we cannot remain
for ever at our present age, and that we may
die so much sooner than we like ; but these
regrets are passing with well-disposed people,
and are a sine qua non for the existence of
life at all. For if people could live for ever
so as to suffer from no such regret, there
would be no growth nor development in life ;
if, on the other hand, there were no unwilling
ness to die, people would commit suicide
upon the smallest contradiction, and the race
would end in a twelvemonth.
We then offer immortality, but we do not
offer resurrection from the dead ; we say
that those who die live in the Lord whether
they be just or unjust, and that the present
growth of God is the outcome of all past
lives ; but we believe that as they live in
God — in the effect they have produced upon
the universal life — when once their individual
life is ended, so it is God who knows of
their life thenceforward and not themselves ;
and we urge that this immortality, this en
trance into the joy of the Lord, this being
ever with God, is true, and can be appre
hended by all men, and that the perception
of it should and will tend to make them lead

78 God the Known and Unknown
happier, healthier lives ; whereas the com
monly received opinion is true with a stage
truth only, and has little permanent effect
upon those who are best worth considering.
Nevertheless the expressions in common use
among the orthodox fit in so perfectly with
facts, which we must all acknowledge, that it
is impossible not to regard the expressions as
founded upon a prophetic perception of the
facts. Two things stand out with sufficient clear
ness. The first is the rarity of suicide even
among those who rail at life most bitterly.
The other is the little eagerness with which
those who cry out most loudly for a resur
rection desire to begin their new life. When
comforting a husband upon the loss of his
wife we do not tell him we hope he will soon
join her ; but we should certainly do this if
we could even pretend we thought the hus
band would like it. I can never remember
having felt or witnessed any pain, bodily or
mental, which would have made me or any
one else receive a suggestion that we had
better commit suicide without indignantly
asking how our adviser would like to commit
suicide himself. Yet there are so many and
such easy ways of dying that indignation at

The Life Everlasting 79
being advised to commit suicide arises more
from enjoyment of life than from fear of the
mere physical pain of dying. Granted that
there is much deplorable pain in the world
from ill-health, loss of money, loss of reputa
tion, misconduct of those nearest to us, or
what not, and granted that in some cases
these causes do drive men to actual self-
destruction, yet suffering such as this hap
pens to a comparatively small number, and
occupies comparatively a small space in the
lives of those to whom it does happen.
What, however, have we to say to those
cases in which suffering and injustice are in
flicted upon defenceless people for years and
years, so that the iron enters into their souls,
and they have no avenger. Can we give any
comfort to such sufferers ? and, if not, is our
religion any better than a mockery — a filling
the rich with good things and sending the
hungry empty away ? Can we tell them,
when they are oppressed with burdens, yet
that their cry will come up to God and be
heard ? The question suggests its own
answer, for assuredly our God knows our
innermost secrets : there is not a word in
our hearts but He knoweth it altogether ;
He knoweth our down-sitting and our up-

80 God the Known and Unknown
rising, He is about our path and about our
bed, and spieth out all our ways ; He has
fashioned us behind and before, and " we
cannot attain such knowledge," for, like all
knowledge when it has become perfect, " it is
too excellent for us."
" Whither then," says David, " shall I go
from thy Spirit, or whither shall I go, then,
from thy presence ? If I climb up into
heaven thou art there ; if I go down into
hell thou art there also. If I take the wings
of the morning and remain in the uttermost
parts of the sea ; even there also shall thy
hand lead me, and thy right hand shall hold
me. If I say peradventure the darkness shall
cover me, then shall my night be turned into
day : the darkness and light to thee are
both alike. For my reins are thine ; thou
hast covered me in my mother's womb. My
bones are not hid from thee : though I be
made secretly and fashioned beneath in the
earth, thine eyes did see my substance yet
being unperfect ; and in thy book were all
my members written, which day by day
were fashioned when as yet there was none
of them. Do I not hate them, O Lord, that
hate thee ? and am I not grieved with them
that rise up against thee ? Yea, I hate them

The Life Everlasting 81
right sore, as though they were mine ene
mies." (Psalm cxxxix.) There is not a word
of this which we cannot endorse with more
significance, as well as with greater hearti
ness, than those can who look upon God as
He is commonly represented to them ; what
ever comfort, therefore, those in distress have
been in the habit of receiving from these and
kindred passages, we intensify rather than
not. We cannot, alas ! make pain cease to
be pain, nor injustice easy to bear ; but we
can show that no pain is bootless, and that
there is a tendency in all injustice to right
itself ; suffering is not inflicted wilfully, as
it were by a magician who could have averted
it ; nor is it vain in its results, but unless
we are cut off from God by having dwelt in
some place where none of our kind can know
of what has happened to us, it will move
God's heart to redress our grievance, and
will tend to the happiness of those who come
after us, even if not to our own.
The moral government of God over the
world is exercised through us, who are his
ministers and persons, and a government of
this description is the only one which can be
observed as practically influencing men's con
duct. God helps those who help themselves,

82 God the Known and Unknown
because in helping themselves they are help
ing Him. Again, Vox populi vox Dei. The
current feeling of our peers is what we in
stinctively turn to when we would know
whether such and such a course of conduct
is right or wrong ; and so Paul clenches his
list of things that the Philippians were to
hold fast with the words, " whatsoever things
are of good fame " — that is to say, he falls
back upon an appeal to the educated con
science of his age. Certainly the wicked do
sometimes appear to escape punishment, but
it must be remembered there are punishments
from within which do not meet the eye. If
these fall on a man, he is sufficiently pun
ished ; if they do not fall on him, it is pro
bable we have been over hasty in assuming
that he is wicked.

CHAPTER IX
GOD THE UNKNOWN
THE reader will already have felt that
the panzoistic conception of God —
the conception, that is to say, of God as
comprising all living units in His own single
person — does not help us to understand the
origin of matter, nor yet that of the primor
dial cell which has grown and unfolded itself
into the present life of the world. How was
the world rendered fit for the habitation of
the first germ of Life ? How came it to have
air and water, without which nothing that
we know of as living can exist ? Was the
world fashioned and furnished with aqueous
and atmospheric adjuncts with a view to
the requirements of the infant monad, and
to his due development ? If so, we have
evidence of design, and if so of a designer,
and if so there must be some far vaster
Person who looms out behind our God, and
who stands in the same relation to him as

84 God the Known and Unknown
he to us. And behind this vaster and more
unknown God there may be yet another, and
another, and another.
It is certain that Life did not make the
world with a view to its own future require
ments. For the world was at one time red-
hot, and there can have been no living being
upon it. Nor is it conceivable that matter
in which there was no life — inasmuch as it
was infinitely hotter than the hottest in
fusion which any living germ can support —
could gradually come to be alive without
impregnation from a living parent. All living
things that we know of have come from
other living things with bodies and souls,
whose existence can be satisfactorily estab
lished in spite of their being often too small
for our detection. Since, then, the world
was once without life, and since no analogy
points in the direction of thinking that life
can spring up spontaneously, we are driven
to suppose that it was introduced into this
world from some other source extraneous to
it altogether, and if so we find ourselves
irresistibly drawn to the inquiry whether
the source of the life that is in the world —
£the impregnator of this earth — may not also
have prepared the earth for the reception of

God the Unknown 85
his offspring, as a hen makes an egg-shell or
a peach a stone for the protection of the germ
within it ?7 Not only are we drawn to the in
quiry, but we are drawn also to the answer
that the earth was so prepared designedly
by a Person with body and soul who knew
beforehand the kind of thing he required, and
who took the necessary steps to bring it about.
If this is so we are members indeed of the
God of this world, but we are not his chil
dren ; we are children of the Unknown and
Vaster God who called him into existence ;
and this in a far more literal sense than we
have been in the habit of realising to our
selves. For it may be doubted whether the
monads are not as truly seminal in character
as the procreative matter from which all
animals spring.
It must be remembered that if there is any
truth in the view put forward in " Life and
Habit," and in " Evolution Old and New "
(and I have met with no serious attempt to
upset the line of argument taken in either of
these books), then no complex animal or
plant can reach its full development without
having already gone through the stages of
that development on an infinite number of
past occasions. An egg makes itself into a

86 God the Known and Unknown
hen because it knows the way to do so,
having already made itself into a hen mil
lions and millions of times over ; the ease
and unconsciousness with which it grows
being in themselves sufficient demonstration
of this fact. At each stage in its growth the
chicken is reminded, by a return of the
associated ideas, of the next step that it
should take, and it accordingly takes it.
But if this is so, and if also the congeries
of all the living forms in the world must be
regarded as a single person, throughout their
long growth from the primordial cell onwards
to the present day, then, by parity of reason
ing, the person thus compounded — that is to
say, Life or God — should have already passed
through a growth analogous to that which
we find he has taken upon this earth on an
infinite number of past occasions ; and the
development of each class of life, with its
culmination in the vertebrate animals and
in man, should be due to recollection by God
of his having passed through the same stages,
or nearly so, in worlds and universes, which
we know of from personal recollection, as
evidenced in the growth and structure of our
bodies, but concerning which we have no
other knowledge whatsoever.

God the Unknown 87
So small a space remains to me that I
cannot pursue further the reflections which
suggest themselves. A few concluding con
siderations are here alone possible.
We know of three great concentric phases
of life, and we are not without reason to
suspect a fourth. If there are so many there
are very likely more, but we do not know
whether there are or not. The innermost
sphere of life we know of is that of our own
cells. These people live in a world of their
own, knowing nothing of us, nor being known
by ourselves until very recently. Yet they
can be seen under a microscope ; they can
be taken out of us, and may then be watched
going here and there in perturbation of mind,
endeavouring to find something in their new
environment that will suit them, and then
dying on finding how hopelessly different it
is from any to which they have been accus
tomed. They live in us, and make us up into
the single person which we conceive ourselves
to form ; we are to them a world comprising
an organic and an inorganic kingdom, of
which they consider themselves to be the
organic, and whatever is not very like them
selves to be the inorganic. Whether they are
composed of subordinate personalities or not

88 God the Known and Unknown
we do not know, but we have no reason to
think that they are, and if we touch ground,
so to speak, with life in the units of which
our own bodies are composed, it is likely that
there is a limit also in an upward direction,
though we have nothing whatever to guide
us as to where it is, nor any certainty that
there is a limit at all.
We are ourselves the second concentric
sphere of life, we being the constituent cells
which unite to form the body of God. Of
the third sphere we know a single member
only — the God of this world ; but we see also
the stars in heaven, and know their multitude.
Analogy points irresistibly in the direction of
thinking that these other worlds are like our
own, begodded and full of life ; it also bids
us believe that the God of their world is be
gotten of one more or less like himself, and
that his growth has followed the same course
as that of all other growths we know of.
If so, he is one of the constituent units of
an unknown and vaster personality who is
composed of Gods, as our God is composed
of all the living forms on earth, and as all
those living forms are composed of cells.
This is the Unknown God. Beyond this
second God we cannot at present go, nor

God the Unknown 89
should we wish to do so, if we are wise. ) It
is no reproach to a system that it does not
profess to give an account of the origin of
things ; the reproach rather should lie against
a system which professed to explain it, for
we may be well assured that such a profession
would, for the present at any rate, be an
empty boast. It is enough if a system is true
as far as it goes ; if it throws new light on
old problems, and opens up vistas which
reveal a hope of further addition to our know
ledge, and this I believe may be fairly claimed
for the theory of life put forward in " Life
and Habit " and " Evolution, Old and New,"
and for the corollary insisted upon in these
pages ; a corollary which follows logically
and irresistibly if the position I have taken
in the above-named books is admitted.
Let us imagine that one of the cells of
which we are composed could attain to a
glimmering perception of the manner in
which he unites with other cells, of whom he
knows very little, so as to form a greater
compound person of whom he has hitherto
known nothing at all. Would he not do well
to content himself with the mastering of this
conception, at any rate for a considerable

90 God the Known and Unknown
time ? Would it be any just ground of com
plaint against him on the part of his brother
cells, that he had failed to explain to them
who made the man (or, as he would call it,
the omnipotent deity) whose existence and
relations to himself he had just caught sight
of? But if he were to argue further on the same
lines as those on which he had travelled
hitherto, and were to arrive at the conclusion
that there might be other men in the world
besides the one whom he had just learnt to
apprehend, it would be still no refutation or
just ground of complaint against him that
he had failed to show the manner in which
his supposed human race had come into
existence. Here our cell would probably stop. He
could hardly be expected to arrive at the
existence of animals and plants differing
from the human race, and uniting with that
race to form a single Person or God, in the
same way as he has himself united with
other cells to form man. The existence, and
much more the roundness of the earth itself,
would be unknown to him, except by way
of inference and deduction. The only uni
verse which he could at all understand would

God the Unknown 91
be the body of the man of whom he was a
component part.
How would not such a cell be astounded if
all that we know ourselves could be suddenly
revealed to him, so that not only should the
vastness of this earth burst upon his dazzled
view, but that of the sun and of his planets
also, and not only these, but the countless
other suns which we may see by night around
us. Yet it is probable that an actual being is
hidden from us, which no less transcends the
wildest dream of our theologians than the
existence of the heavenly bodies transcends
the perception of our own constituent cells.

THE END

New Editions ot
" Erewhon " Butler
The Way of All Flesh. A Novel. New Edition. 6s.
Erewhon. A Satire, nth Impression. 2S. 6d. nett.
Erewhon Re-visited. 3rd Issue. 2s. 6d. nett.
Essays on Life, Art, & Science. 2nd Issue. 2s. 6d. nett.
" The re-issue of these books gives ground for the hope that
a very notable mind is about to enter into its kingdom. The
public has no longer any excuse for not knowing anything about
the most penetrating, honest, courageous and original of the critics
of modern English life, the most detached and unacademic of
contributors to the literature of evolution. Mr. Birrell said no
word too much in calling Erewhon the best satire of its kind
since Gulliver's Travels. We venture to prophesy that in years
to come journalists will be referring to the Erewhonian ethics
and system of life in general with almost as much confidence of
being understood as they have when they refer to anything in
Sir W. S. Gilbert's works to-day. However, the day may be
distant, for Butler wrote only for people who have learned to use
their minds. His greatest work was his posthumous novel,
The Way of All Flesh — a study of modern English life 'and
character, more withering, because more true and restrained,
than anything penned by his famous disciple, Mr. Shaw." — The
Outlook, April 25, 1908.
"Samuel Butler was, in his own department, the greatest
English writer of the latter half of the nineteenth century. It
drives one almost to despair of English literature when one sees
so extraordinary a study of English life as The Way of Ml Flesh
making so little stir that when, some years later, I produce plays
in which Butler's extraordinarily fresh free and future piercing
suggestions have an obvious share, I am met with nothing but
vague cacklings about Ibsen and Nietzsche." — Bernard Shaw, in
preface to Major Barbara.
" Many will welcome a cheaper edition of the works of this
very original writer . . . and it will help to give them the wider
publicity which they deserve." — The Times.
"We have often dwelt upon the remarkable originality and
freshness of Butler as a thinker. He is not for all minds, but
those who know his powers will agree with Mr. Shaw's hearty
tribute." — Athenaum.
London : A. C. Fifield, 44 Fleet Street, E.C.

New Books
Russia's Message I The True
World Import of the Revolution. By
WILLIAM ENGLISH WALLING.
With 50 Illustrations and an Index. Royal
8vo, 476 pages. Cloth gilt, gilt top,
12s. bd. nett.
A study of the history and significance of the agitation in Russia, at once 'a
revolution, a reformation, and a renaissance.' * Russia,* thinks Mr, Walling,
'has to offer the world something far greater even than a better and truer
social philosophy or a larger conception and feeling about life ; she is raising a
new goal for all human endeavour.'
" The present volume is not, like so many recent books on Russia, a funeral
march over a revolution that has been, but an overture and a prophecy con
cerning a revolution that is to come. Mr. Walling can give good ground for
the hope that is in him. He has spent a considerable time in Russia, has
mixed with the leaders of all parties, has accumulated a vast store of informa
tion, and possesses the deeper knowledge that springs from sympathy. Hia
book indeed is a book of faith in Russia's destiny. It may be something
of a partisan statement, but it is well informed, idealistic, and absorbing."—
Daily News.
A Treasury of South African
Poetry and Verse selected and
arranged by EDWARD HEATH CROUCH.
352 pages, crown 8vo. Cloth gilt, 4.S. Limp
leather, gilt edges, 6s. Second and enlarged
edition. Closer Union. A Letter on the
Union of the South African Colonies, with a
plea for the Native Races. By OLIVE
SCHREINER. Small Crown 8vo, 60 pages.
Boards, is. nett. Postage 2d.
London : A. C. Fifield, 44 Fleet Street, E.C.

New Books
Natural Monopolies, in Relation to
Social Democracy. By Charles Derwent
Smith. Cloth gilt, 1 60 pages. 2s. 6d. nett.
The Public Health Agitation,
1833-1848. By B. L. HutchinS. Joint author
of "A History of Factory Legislation." (A series of lectures de
livered at the London School of Economics in 1908.) Cloth gilt,
160 pages. 2s. 6d. nett.
The Fallacy of Speed. An Essay
by Thomas F. Taylor. Grey boards, Fscap. 8vo. is. nett.
Socialism & National Minimum.
By Mrs. Sidney Webb, Miss B. L. Hutchins,
and the Fabian Society. Fabian Socialist Series, No 6.
Wrappers 6d. nett. \ cloth gilt top. is. nett. (7B April.
Wastage of Child Life. By Dr.
J. Johnston. Fabian Socialist Series, No. 7. Wrappers 6d.
nett. £ cloth gilt top. is. nett. [/« April.
"No Votes for Women." a Reply
to recent Anti-Suffrage Publications. By Lady
Constance Lytton. id. Post free, i\d.
God the Known and God the
Unknown. By Samuel Butler, Author of "Ere
whon." (First issued in The Examiner in 1879, anc^ not s'nce
republished.) Crown 8vo. is. 6d. nett.
London : A. C. Fifield, 44 Fleet Street, E.C.

Mr. W. H. Davies' New Book.
Nature Poems
and others
By William H. Davies
Author of
" The Soul's Destroyer," " The Autobiography of « Super-Tramp," etc. '
Grey Boards, Foolscap, 8vo, is. nett. Post-free, Is. \\d.
" He has found himself, and has been divinely gifted with a
power of expression equal to that of any other man of our day."
Edwakd Thomas in Daily Chronicle.
" He sings an ecstacy that is rare indeed in these days. It
would be hard to find in all our literature a more exquisite
intimacy with the earth than that which he reveals in his latest
book, ' Nature Poems.' " — The 'Nation.
" It has the limpidity of Wordsworth. There is a truth and
freshness in the writing that is a pledge of the author's absolute
sincerity. . . . They would be most fitly described as poems
which Herrick, Wordsworth, and Blake left unwritten." Morning Post.
"This slim volume is quite indubitably wondrous . . . there
are things in it as good as have been produced by anybody at all
in the present century." — Jacob Tonson in New Age.
" Contains hardly anything which is not as fresh as a linnet's
note." — Morning Leader.
"Here at least is something definite, something genuine,
something which has a place in life." — Daily News.
London : A. C. Fifield, 44 Fleet Street, E.C.

\lphabetical Catalogue of the Books
(Wished by A. C. Fifield, 44, Fleet
Street, London, E.C. February, 1909
(Arranged under authors and titles)

mchmuty, A. C. Gems from
Henry George. Fcap. 8vo, 112 pp.,
wrappers, 6d. nett, postage id.

Inimals' Rights. See Salt.
i Jrbor Vitas. See Blount.
•narchism. See Eltzbacher.
¦rgemone. See Holden.
autobiography of a Super-Tramp.
, See Davies.
«thoress of the Odyssey. See
. Butler.
-Jps and Sanctuaries. See Butler.

•arlow, George. The Higher
Love: a Plea for a Nobler Con-
-> caption of Human Love. Fcap.
" ovo, 64 pp., cloth gilt, if- nett,
"postage 2d. Wrappers, 6d. nett,

postage id.

jdl, Sidney. See Socialism and
! Individualism.

t allads and Lyrics of Socialism. Sec
Nesbit.
iallad of Judas Iscariot. See Bu
chanan.

Basis and Policy of Socialism,
The. By Sidney Webb and the
Fabian Society. Cr. 8vo, 96 pp.,
i cloth gilt top, 1/- nett, postage 2d.
Wrappers, 6d. nett, postage id.
(No. 4 of Fabian Socialist Series.)

Belinda, the Backward. See Hock
ing.
Bell, Ernest Christmas Cruelties.
Cr. 8vo, 16 pp., wrappers, id., post
age |d.

Bennett, Arnold. The Reasonable
Life. Cr. 8vo, 64 pp., i cloth gilt
top, 1/- nett, postage 2d. Wrap
pers, 6d. nett, postage id.

Bennett, T., LL.D., B.A. How are
the Clergy Paid ? being a Popular
History of Tithe. Cr. 8vo, 64 pp.,
wrappers, 6d. nett, postage id.
Disestablishment, what it means:
being a Consideration of the His
toric Relations between Church
and State. Cr. 8vo, 48 pp., wrap
pers, 6d. nett, postage id.

Best Beloved. See Rean.

Binns, H. B. The Great Com
panions. 96 pp., boards, 2/- nett,
postage 3d.

A. C. FIFIELD, PUBLISHER

Bird's Eye View of History.
Corda.

See

Bishops as Legislators. See Clayton.

Blount, Godfrey. Arbor Vitas, a
Book on the Nature and Develop
ment of Imaginative Design for
the Use of Teachers, Handicrafts
men and Others. Medium 410,
240 pp., cloth 5/- nett, postage 6d.
The Science of Symbols. Cr. 8vo,
156 pp., cloth gilt, 2/6 nett, post
age 3d.
The Rustic Renaissance. Fcap. 8vo,
64 pp., | cloth gilt, 1/- nett, post
age 2d. Wrappers, 6d. nett, post
age id.
For our Country's Sake : an Essay
on the Revival of Country Life
and Crafts. Demy 8vo, 32 pp.,
wrappers, 6d. nett, postage id.
The Gospel of Simplicity. Fcap.
8vo, 40 pp., cloth 6d. nett, post
age id. Wrappers, 3d., postage
id.
A New Crusade. An appeal. Cr.
8vo, 16 pp., wrappers, 2d., post
age |d.
Bonner, Hypatia Bradlaugh. The
Death Penalty. Cr. 8vo, 24 pp.,
wrappers, 2d., postage Jd.

Books that are the Hearts of Men.
See Storey.

Browning, Robert. Rabbi Ben
Ezra, and Prospice. (Brochure
Series No. 5.) Demy i6mo, 32 pp.,
wrappers 4d., postage Jd.

Bridge of Hope. See Folliot.

British Blood Sports. By Rev*!
Stratton, Rev. A. Harvie, Color?
W. L. B. Coulson, Lady Florenc
Dixie, etc. Cr. 8vo, 64 pp., wra'
pers, 3d. nett, postage id.
British Aristocracy and the House-
Lords. See Carpenter.
Broadcast. See Crosby.

Brochure Series, The.
1. The Year's Horoscope. 4d.
2. Flowers from Upland and V
ley. 4d.
3. Sayings of Tolstoy. 6d. ne
and 1/- nett.
4. The Everlasting Yea. 4d.
5. Rabbi Ben Ezra. 4d.
6. The Influence of Women. G
nett and 1/- nett.
7. Why Your MSS. Return. 6
nett and if- nett.
8. How to Paint in Oil. 6d. ne
and if- nett.
Buchanan, Robert. The Ballad
Judas Iscariot. 24 pp., wrappei
3d., postage Jd.

Buckle, H. T. The Influence ;
Women on the Progress of Kno
ledge. Brochure Series, No.
Demy i6mo, 64 pp., \ cloth, g
top, if- nett, postage 2d. Wra1
pers, od. nett, postage id.

Burroughs, John. See In Praise 1
Walking. ;

A. C. FIFIELD, PUBLISHER

Burke, Edmund. A Vindication of
, Natural Society. Fcap. 8vo, 64 pp.,
£ cloth, gilt top, if- nett, postage
1 2d. Wrappers, 6d. nett, postage id.

Butler, Samuel. The Alps and
Sanctuaries of Piedmont and the
Canton Ticino. Pott 4to, 384 pp.,
cloth gilt, 10/6, postage 6d.
The Authoress of the Odyssey,
where and when she wrote, who
she was, the use she made of the
. Iliad, and how the poem grew
; under her hands. Demy 8vo, 294
pp., cloth gilt, 5/- nett, postage
4d.
Erewhon, or over the Range. New
edition, with author's final addi
tions. Cr. 8vo, 352 pp., cloth, 2/6
:. nett, postage 4d.
Erewhon Re-visited. Twenty years
later. New edition. Cr. 8vo, 340
pp., cloth, 2/6 nett, postage 4d.
Essays on Life, Art, and Science.
Cr. 8vo, 340 pp., cloth, 2/6 nett,
postage 4<i.
Evolution, Old and New; or, the
theories of Buffon, Dr. Erasmus
Darwin, and Lamarck, as com
pared with that of Mr. Charles
Darwin. Cr. 8vo, 396 pp., cloth,
5/- nett, postage 4d.
Ex Voto, an account of the Sacro
Monte or New Jerusalem at
¦ Varallo-Sesia. Cr. 8vo, 296 pp.,
cloth, if- nett, postage 4d.
The Fair Haven. A work in de
fence of the miraculous element
in our Lord's ministry upon earth,
both as against Rationalistic im-
pugners and certain orthodox de-
> fenders. Demy 8vo, 328 pp., cloth
gilt, 5/- nett, postage 4d.

Butler, Samuel— continued.
God the Known and God the Un
known. Cr. 8vo, cloth gilt, 1/6
nett, postage 3d. In March.
The Iliad of Homer, rendered into
English prose for the use of those
who cannot read the original. Cr.
8vo, 438 pp., cloth, 5/- nett, post
age 4d.
Life and Habit. Cr. 8vo, 318 pp.,
cloth, 5/- nett, postage 4d.
Luck or Cunning, as the Main
Means of Organic Modification?
Cr. 8vo, 340 pp., cloth, 5/- nett,
postage 4d.
The Odyssey rendered into Eng
lish prose for the use of those
who cannot read the original.
Demy 8vo, 340 pp., cloth gilt,
5/"- nett, postage 4d.
Shakespeare's Sonnets reconsid
ered, and in part rearranged,
with introductory chapters, notes,
and a reprint of the original 1 609
edition. Demy 8vo, 340 pp., cloth
gilt, 5/- nett, postage 4d.
Unconscious Memory. A com
parison between the theories of
Dr. Ewald Hering and Dr. Ed
ward von Hartmann: with trans
lations from both authors, and
chapters bearing on ' Life and
Habit ' and ' Evolution, Old and
New ' and Mr. Charles Darwin.
New edition in preparation.
The Way of all Flesh. A novel.
Cr. 8vo, 432 pp., cloth, 6/-. New
edition.
Selections from Previous Works,
with remarks on Mr. G. J. Ro
manes' " Mental Evolution in
Animals," and "A Psalm of Mon
treal." Cr. 8vo, 334 pp., cloth, 5/-
nett, postage 4d.

A. C. FIFIELD, PUBLISHER

Camden, William. Surrey and Sus
sex. ^Translated by Philimon Hol
land. Hand printed on hand-made
paper, io-| by 8, J- leather, 10/6
nett ; J cloth, 7/6 nett, postage id.
Carlyle, Thomas. The Everlasting
Yea. Brochure Series, No. 4.
Demy i6mo, 32 pp., wrappers, 4d.,
postage id.

Carpenter, Edward. Poet and Pro
phet. See Crosby.

The Man and his Message. See
Swan.

Prisons, Police, and Punishment :
An inquiry into the causes and
treatment of crime and criminals.
Cr. 8vo, 160 pp., cloth, if- nett,
postage 3d., wrappers, if- nett,
postage 2d.
British Aristocracy and the House
of Lords. Cr. 8vo, 40 pp., wrap
pers, 6d. nett, postage id.
Empire : In India and Elsewhere.
Cr. 8vo, 24 pp., wrappers, 2d.,
postage £d.
Vivisection. Two addresses given
before the Humanitarian League.
Cr. 8vo, 32 pp., wrappers, 3d.,
postage |d.

Chapters in Democratic Christianity.
See Hocking.

Clarke, William. Walt Whitman.
A study. Fcap. 8vo, 140 pp., cloth,
1/6 nett, postage 3d.

Clayton, Joseph. The Bishops^
Legislators : A record of votes ai
speeches delivered by the Bishoi
of the Established Church in tl.
House of Lords during the Nin
teenth Century. Preface by tl
Rev. Stewart D. Headlam. C
8vo, 128 pp., cloth, gilt, 2/- ne
postage 3d., wrappers, if- ne
postage 2d.
Robert Owen, Pioneer of Soci
Reforms. Social Reformers' St.
ies, No. 1. Cr. 8vo, 72 pp., iclot:;
gilt top, 1/- nett, postage 2c1
wrappers, 6d. nett, postage id-
The Truth About the Lords. Fif
Years of the New Nobility, 185;
1907. Cr. 8vo, 128 pp., clot
gilt, 2/- nett, postage 3d., wra;
pers, if- nett, postage 2d.
Clifford, John. See Socialism at
Religion.
Clune, Thomas. Spiritual Perfec;
ion : A Discussion. Fcap. 8v,
64 pp., boards, if- nett, postage 2]
Collinson, Joseph. Facts Aboi;
Flogging. Small cr. 8vo, 64 pf!
wrappers, 6d. nett, postage id.
What it Costs to be Vaccinated
The Pains and Penalties of i-
Unjust Law. Cr. 8vo, 48 pi
wrappers, 6d. nett, postage id

Constable, F. C, M.A. Povert
and Hereditary Genius: A Crii
cism of Mr. Francis Galton's Thr
ory of Hereditary Genius. C,
8vo, 156 pp., cloth, gilt, 2/- net.
postage 3d.
Coulson, Colonel W. Lisle I
The Horse : His Life, His Usag;
and His End. Cr. 8vo, 20 pp
wrappers, 2d., postage £d.

A. C. FIFIELD, PUBLISHER

Jommonsense of Municipal Trad
ing, The. See Shaw.
Concerning Christ. See Dickins.
Consolations of a Faddist. See
Salt.
*> The Corn Laws. See Marks.

Corda, Sursam. A Bird's Eye View
of History. 224 pp., boards, 1/6
! nett, postage 3d.

Cottage Farm Series, The.
f 1. My Farm of Two Acres. 6d.
and if- nett.
2. Fork and Spade Husbandry.
6d. and 1/- nett.
3. How I Work My Small Farm.
1/- and 2/- nett.
4. The Simple Life on Four Acres.
6d. and 1/- nett.
5. Six Acres by Hand Labour.
* 6d. and 1/- nett.

yount Louis and Other Poems. See
rti Schlcesser.

Crosby, Ernest. Broadcast. Cr. 8vo,
128 pp., cloth gilt, 1/6 nett, post-
' age 3d.
Edward Carpenter: Poet and Pro
phet. Cr. 8vo, 64 pp., wrappers,
6d. nett, postage id.
Garrison, the Non-Resistant. Cr.
8vo, 142 pp., cloth, 1/6 nett, post
age 3d.
Meat Fetish, The. 3d., postage |d.

Crosby, Ernest — continued.
Swords and Ploughshares. Demy
8vo, 126 pp., cloth gilt, gilt top,
2/6 nett, postage 4d.
Tolstoy as a Schoolmaster. Fcap.
8vo, 96 pp., cloth, 1/- nett, post
age 2d. Wrappers, 6d. nett, post
age id.
Tolstoy and his Message. Fcap.
8vo, 96 pp., | cloth, 1/- nett, post
age 2d. Wrappers, 6d. nett, post
age id.
Cross Purposes and the Carosoyn.
See MacDonald.

Crouch, E. T. A Treasury of South
African Poetry and Verse. Cr. 8vo,
352 pp., cloth gilt, 3/6. Leather,
5/-, postage 4d. (New edition, with
additional matter.)

Culture. See Emerson.
Curdled Milk. See Montenuis.

Daily Readings from George
MacDonald. Selected and ar
ranged by James Dobson. Fcap.
8vo, 148 pp., leather, 2/6 nett,
postage 2d. White boards, 1/-
nett, postage 2d.
Davies, William H. The Auto
biography of a Super-Tramp.
With a preface by Bernard Shaw.
Cr. 8vo, 328 pp., second edition,
cloth, 6/-.
Nature Poems and Others. Fcap.
8vo, 64 pp., grey boards, if- nett,
postage 2d.
The Day Boy and Night Girl. See
MacDonald.

A. C. FIFIELD, PUBLISHER

Dearmer, Percy. See Socialism and
Religion.
Defence and Death of Socrates,
The. Being the "Apology," and
part of the " Phaedo: or, the Im
mortality of the Soul " of Plato.
Fcap. 8vo, 96 pp., £ cloth gilt top,
1/- nett, postage 2d. Wrappers, 6d.
nett, postage id.

The Diary of an old Soul. See
MacDonald.

Dickins, Clara Swain. Glimmer
ings. Cr. 8vo, 160 pp., cloth gilt,
1/- nett, postage 3d.
Concerning Christ: Sonnet and
Song. Cr. 8vo, 140 pp., cloth gilt,
1/- nett, postage 3d.
The Dimensional Idea as an Aid to
Religion. See Tyler.
Disestablishment, What it Means.
See Bennett.

Dixie, Lady Florence. The Horrors
of Sport. Cr. 8vo, 32 pp., wrap
pers, 3d., postage jd.
Dymond, T. S. See Socialism and
Agriculture.
Eltzbacher, Dr. Paul. Anarchism.
Translated by Stephen T. Bying-
ton. Small cr. 8vo, 340 pp., cloth
gilt, 6/6 nett, postage 4d. With
seven portraits.
Emerson, Ralph Waldo. Culture
ana Education, by Nature, Books,
and Action. Simple Life Series,
No. 13. Fcap. 8vo, 40 pp., cloth,
6d. nett, postage id. Wrappers,
3d., postage £d.

Emerson, Ralph Waldo — continued.
Man, the Reformer. Simple Lil
Series, No. 6. Fcap. 8vo, clot!
6d. nett, postage id. Wrapper
3d., postage Jd.

Erewhon. See Butler.
Erewhon Revisited. See Butler.
Essays on Life, Art, and Scienci
See Butler.
Evolution, Old and New. See Butle:
Even as You and I. See Hall.
Everlasting Yea, The. See Carlylii
Ex Voto. See Butler.
Fabian Socialist Series, The.
1. Socialism and Religion.
2. Socialism and Agriculture.
3. Socialism and Individualism.
4. The Basis and Policy of Socia^
ism.
5. The Common Sense of Mun
cipal Trading.
6. Socialism and National Mini
mum.
7. Wastage of Child Life.
See under titles.
Facts About Flogging. See Collir
son.
Fair Haven, The. See Butler.
Fairy Tales of George MacDonak
See MacDonald.
Fallacy of Speed, The. See Taylo;

A. C. FIFIELD, PUBLISHER

Jitzgerald, Edward. Rubdiyat of
,0mar Khayydm, the Astronomer
;||oet of Persia. A reprint of the
lifirst edition, with Fitzgerald's pre
face and Life of Omar and notes.
Simple Life Series, No. 3. Fcap.
8vo, 40 pp., cloth, 6d. nett, postage
id. Wrappers, 3d., postage £d.

blowers from Upland and Valley.
See Gibson.

Folliott, Thomas. A Bridge of
Hope. Fcap. 8vo, 96 pp., cloth
I gilt, gilt top, 2/- nett, postage 2d.
Life's Golden Thread. Poems. Fcap.
: 8vo, 64 pp., cloth gilt, 1/6 nett,
postage 2d. Wrappers, if- nett,
postage ijd.
Love's Metamorphosis. A Study.
Fcap. 8vo, 80 pp., cloth gilt, 2/.-
nett, postage 2d.
The Poetic Spirit. Studies. Fcap.
8vo, 128 pp., cloth gilt, 3/- nett,
postage 3d.
The Quantock Hills. Stanzas writ
ten in the neighbourhood of Hol-
ford. Fcap. 8vo, 40 pp., cloth
gilt, 1/6 nett, postage 2d.
The Temple of Man. Fcap. 8vo,
128 pp., cloth gilt, 2/6 nett, post
age 3d.

Food and Fashion. Some thoughts
on what we eat and what we wear.
, Cr. 8vo, 64 pp., wrappers, 3d. nett,
postage id.

For our Country's Sake. See Blount.
Fork and Spade Husbandry. See
Sillett.

Froude, James Anthony. A Sid
ing at a Railway Station. An alle
fory. Simple Life Series, No 19
cap. 8vo, 40 pp., cloth, 6d. nett.
postage id. Wrappers, 3d., post
age id.
Game of Life, The. See Hall.
Garrison, The Non-Resistant. See
Crosby.
Henry George and his Gospel. See
Pedder.
Gems from Henry George. See Auch-
muty.
Giant's Heart, The, and the Golden
Key. See MacDonald.

Gibson, Elizabeth. Flowers from
Upland and Valley. Brochure Ser
ies, No. 2. Demy i6mo, 32 pp.,
wrappers, 4d., postage £d.
A Little Book of Saints. 24 pp.,
wrappers, 4d., postage £d.
Well by the Way, The. Simple
Life Series, No. 7. Fcap. 8vo, 40
pp., cloth, 6d. nett, postage id.
Wrappers, 3d., postage £d.
Glimmerings. See Dickins.
Godard, J. G. Patriotism and
Ethics. Cr.8vo, 380 pp., cloth gilt,
2[- nett, postage 4d.
God the Known, and God the Un
known. See Butler.

Good, Alexander. Why Your MSS.
Return. Brochure Series, No. 7.
Demy i6mo, 64 pp., £ cloth, gilt
top, 1/- nett, postage 2d. Wrap
pers, 6d. nett, postage id.

A. C. FIFIELD, PUBLISHER

Gospel of Simplicity, The.
Blount.

See

Gould, Gerald. An Essay on the
Nature of Lyric. Cr. 8vo, wrap
pers, 2/- nett.
Great Companions, The. See Binns.
Green, F. E. How I Work My
Small Farm. With five illustra
tions. Cottage Farm Series, No. 3.
Cr. 8vo, 96 pp., cloth gilt, 2/- nett,
postage 3d. Wrappers, 1/- nett,
postage i|d.
Love and Hunger. Dramatic epi
sodes in the life of the people.
64 pp., Cr. 8vo, wrappers, 6d. nett,
postage id.

Greenwood, George, M.P. The
Law of the Steel Trap. Cr. 8vo,
20 pp., wrappers, id., postage Jd.

Hall, Bolton. Even as You and I.
Fables and parables of the life of
To-day. Simple Life Series, No. 2.
Fcap. 8vo, 96 pp., cloth gilt, 1/-
nett, postage 2d. Out of print.
The Game of Life. Fcap. 8vo, 140
cloth gilt, 2/- nett, postage

4Pcf

Hazlitt, William. See In Praise of
Walking.
Headlam, Rev. S. D. See Social
ism and Religion.
Higher Love, The. See G. Barlow.

Heath, Carl. Some Notes on the
Punishment of Death. Cr. 8vo, 32
pp., wrappers, 2d., postage |d.

Hobson, Mrs. J. A. Shifting Scene
Cr. 8vo, 160 pp., i cloth, gilt to
1/- nett, postage 3d.
Hocking, Silas K. Chapters
Democratic Christianity. Simp
Life Series, No. 14. Fcap. 8v-
96 pp., cloth, if- nett, postage 2?
Wrappers, 6d. nett, postage id.

Hocking, Salome (Mrs. A. (¦
Fifield). Belinda the Backwafi
A Romance of Modern Idealisr
Cr. 8vo, 192 pp., cloth gilt, 2.

nett, postage 3
nett, postage 2^d.

Wrappers, i

Holden, E. M. Argemone. Sma
cr. 8vo, 48 pp., wrappers, 9d. net
postage id.
Israfel. Small cr. 8vo, 72 pp., wra]
pers, if- nett, postage id.
Songs at Dawn. Fcap. 8vo, 80 pp
cloth gilt, 2/- nett, postage 2Q. ,;
Songs of Christine. Small cr. 8v(j(
128 pp., cloth, 2/6 nett, postag
3d. Wrappers, 1/6 nett, postage
2d.
Hird, Dennis, M.A., J.P. Shear M;,
Sheep. Cr. 8vo, 96 pp., wrappers*
1/- nett, postage i£d.
Hopps, J. Page. The Coming Day
Monthly, 3d., postage fd. ; antj
numerous booklets and pamphlets;

Horrors of Sport, The. See Dixie.
Horse The. See Coulson.
How I Work My Small Farm. Sec
Green.
How to Paint in Oil. See Walsh.

A. C. FIFIELD, PUBLISHER

[ow the Clergy are Paid. See Ben-
mett.[umane Education. See Mitchell.
tutchins, B. L. The Public Health
i Agitation, 1833-48. A series of
lectures delivered at the London
School of Economics, 1908. Cr.
8vo, cloth gilt, 160 pp., 2/6 nett,
postage 4d. See also under Social
ism and National Minimum.

n Memoriam. See Tennyson.
I-a Praise of Walking. By Thoreau,
Whitman, Hazlitt, and Burroughs.
^Simple Life Series, No. 20. Fcap.
8vo, 96 pp., i cloth, gilt top, 1/-
nett, postage 2d. Wrappers, 6d.
nett, postage id.

had of Homer. See Butler.
mitation of Christ. See Wesley.
nfiuence of Women. See Buckle.
ron Game, The. See Marsh.
srafel. See Holden.
van Ilyitch. See Tolstoy.
ackson, Holbrook. William Mor
ris: Craftsman-Socialist. Social Re
former's Series, No. 3. Cr. 8vo,
£4 PP.> j cloth, gilt top, 1/- nett,
postage 2d. Wrappers, 6d. nett,
'postage id.

i, Richard. See Salt.
in London. See Nesbit.

ohnston, Dr. J. See Wastage of
Child Life.

Kitchin, The Very Rev. Dean G.
W. A Letter to the Labour Party.
Thoughts on the Future of Labour.
40 pp., wrappers, 3d. nett, postage
id.

Land Holding in England. See
Marks.
Law of the Steel Trap. See Green
wood.
Letter to the Labour Party. See
Kitchin.
Life Without Principle. See Tho
reau.
Life and Habit. See Butler.
Life's Golden Thread. See Folliott.
Light Princess. See MacDonald.
Little Book of Saints. See Gibson.
Lodge, Sir Oliver. See Socialism
and Individualism.
Love and Hunger. See Green.
Love's Metamorphosis. See Folliott.
Luck or Cunning. See Butler.
Lynch, Thomas T. A Short Ser
vice of Prayer, Praise, and Ser
mon. Cr. 8vo, 32 pp., 3d. nett,
postage id.
Lytton, Lady Constance. " No
Votes for Women." A reply to
Anti-Suffrage arguments. Cr. 8vo,
32 pp., 3d., postage fd.
MacDonald, George. A Book of
Strife in the form of The Diary of
an Old Soul, with photogravure
portrait. Fcap. 8vo, 176 pp.,
leather, gilt top, 3/- nett, postage
3d., cloth gilt, 2/- nett, postage
3d-

10

A. C. FIFIELD, PUBLISHER

MacDonald, George — continued.
Fairy Tales. With a preface by
Greviile MacDonald, and title-
page and thirteen illustrations by
Arthur Hughes. Cr. 8vo, 448
pp., cloth, gilt top, 4/6 nett, post
age 4d. Also in five separate
volumes. Fcap. 8vo, cloth gilt,
1/- each nett, postage 2d. Wrap
pers, 6d. each nett, postage id.
1. The Light Princess.
2. The Giant's Heart, and The
Golden Key.
3. The Shadows, and Little Day
light.
4. Cross Purposes and the Caro-
soyn.
5. The Day Boy and Night Girl.
Phantastes: a Faery Romance for
Men and Women. With thirty-
three new illustrations by Arthur
Hughes. Edited by Greviile
MacDonald. Large Cr. 8vo, 320
pp., cloth, gilt top, 4/6 nett, post
age 4d.
The Tragedie of Hamlet, Prince of
Denmark. A study, with the text
of the Folio of 1623, and notes.
Demy 8vo, 294 pp., cloth, 2/-
nett, postage 4d.

Macdonald, Greviile, M. D. The
Sanity of William Blake. With six
illustrations of Blake's drawings.
Fcap. 8vo, 64 pp., boards, I/- nett,
postage 2d.

Macedonian Massacres. Photos
from Macedonia. Long cr. 8vo,
16 pp., id., postage £d.

Man the Reformer. See Emerson.
Master and Man. See Tolstoy.

Marks, Mary A. M. The Cort
Laws : a Popular History. Cr. 8vii
168 pp., cloth gilt, 2/- nett, postal
3d. Wrappers, if- nett, postage?) "4
Landholding in England consider*
in Relation to Poverty. Cr. 8v<
194 pp., cloth gilt, 2/- nett, posi'
age 3d. Wrappers, 1/- nett, pos
age 2d.

Marsh, Frances. A Romance *
Old Folkestone. Cr. 8vo, 320 pj;
cloth gilt, 6/-.
The Iron Game. A story of tl
Franco-Prussian War. Cr. 8r!
cloth, 320 pp., 6/-.

Martineau, Harriet. My Farm
Two Acres. Cottage Farm Seriffl
No. 1. Cr. 8vo, 64 pp., j cloth, g
top, if- nett, postage 2d. Wra ,
pers, 6d. nett, postage id.

Meat Fetish, The. Two Essays 1
Vegetarianism. By Ernest CrosllB
and Elisee Reclus. Cr. 8vo,
pp., wrappers, 3d. nett, postage ]

Mitchell, Rev. A. M. Humane Ecj't
cation. A plea for a Humane a:i(
Ethical system of Elementary EgiI
cation. Cr. 8vo, 32 pp., wrappe
3d. nett, postage £d.

Montenuis, Dr. A. Curdled Mi
A Natural Key to Health a
Long Life. Translated by F. RffV
well, B.A. Simple Life Series, ft
24. Fcap. 8vo, 64 pp., wrappe3'11
6d. nett, postage id. k

Montifiore, D. B. The Womatl
Calendar. Quotations. Long ¦*•
8vo, wrappers, 80 pp., 6d. ne
postage id.

A. C. FIFIELD, PUBLISHER

[oore, H.E., F.S.I. Six Acres by
Hand Labour. Cottage Farm Ser-
|ies,No. 5. Cr. 8vo, 64 pp., 1 cloth,
1 gilt top, 1/- nett, postage 2d. Wrap
pers, 6d. nett, postage id.

[orris, William. See Jackson.
lorton, Fred A. The Simple Life
on Four Acres. Cottage Farm
fcSeries, No. 4. Cr. 8vo, 80 pp., £
jdoth, gilt top, if- nett, postage 2d.
Wrappers, 6d. nett, postage id.
gotten, Honnor. Things More Ex
cellent : being the Manual of the
Tolstoy Sisters. Simple Life Ser
ies, No. 26. Fcap. 8vo, 64 pp.,
{ cloth, gilt top, 1/,- nett, postage
t2d. .Wrappers, 6d. nett, postage id.
%
fy Farm of Two Acres. See Mar-
tineau.
Jature Poems. See Davies.
Natural Monopolies. See Smith.
fesbit, E. Ballads and Lyrics of
Socialism, 1883- 1908. Fcap. 8vo,
-80 pp., f cloth, gilt top, 1/- nett,
> postage 2d. Wrappers, 6d. nett,
postage id.
Jesus in London. With seven draw
ings by Spencer Pryse. 14 X 19^,
16 pp., 7d. nett, postage id.
v
few Word, The. See Upward.
fto Votes for Women." See Lytton.
Idyssey, The. See Butler.
)n the Duty of Civil Disobedience.
See Thoreau.
•n Cambrian and Cumbrian Hills.
See Salt.

On the Nature of Lyric. See Gould.
Owen, Robert. See Clayton.
Patriotism and Ethics. See Godard.

Pedder, Lt.-Col. D. C. Henry
George and his Gospel. Social
Reformers' Series, No. 2. Cr. 8vo,
80 pp., | cloth, gilt top, 1/- nett,
postage 2d., wrappers, 6d. nett,
postage id.
Where Men Decay: A survey of
present rural conditions. Cr. 8vo,
160 pp., cloth gilt, 2/6 nett,
postage 3d.
Phantastes. See MacDonald.
Pioneers of Humanity. See Williams.
Poetic Spirit, The. See Folliott.
Poverty and Hereditary Genius. See
Constable.
Prisons, Police, and Punishment.
See Carpenter.
Public Health Agitation, The. See
Hutchins.
Quantock Hills. See Folliott.
Rabbi Ben Ezra. See Browning.
Reasonable Life, The. See Ben
nett.
Rean, Amy. The Best Beloved
and Other Allegories. Cr. 8vo,
64 pp., wrappers, 1/.- nett, postage
2d.
Reclus, Elisee. See Meat Fetish.
Redfern, Percy. Tolstoy: A Study.
Cr. 8vo, 128 pp., cloth gilt, 2/-
nett, postage 3d., wrappers, if-
nett, postage 2d.

12

A. C. FIFIELD, PUBLISHER

Religious Education of Helen Kel
ler, the blind, deaf, and dumb
girl, with some letters from Rev.
Philips Brooks. Simple Life Ser
ies, No. 23. Fcap. 8vo, 32 pp.,
cloth, 6d. nett, postage id., wrap
pers, 3d., postage Jd.

Romance of Old Folkestone, A. See
Marsh.
Rubaiyat of Omar Khayyam. See
Fitzgerald.
Ruskin, John. Sesame and Lilies.
Two Lectures delivered in Man
chester in 1864. Fcap. 8vo, 96
pp., cloth, 6d. nett, postage id.,
wrappers, 3d. nett, postage id.
Unto This Last. Four Essays on
the First Principles of Political
Economy. Fcap. 8vo, 96 pp.,
cloth, 6d. nett, postage id., wrap
pers, 3d. nett, postage id.

Russia's Message. See Walling.
Rustic Renaissance, The. See Blount.
Salt, H. S. Animals' Rights Con
sidered in Relation to Social Pro
gress. Cr. 8vo, 108 pp., wrappers,
6d. nett, postage i|d.
Consolations of a Faddist. Verses
reprinted from " The Humani
tarian." Cr. 8vo, 32 pp., wrap
pers, 6d. nett, postage id.
Ethics of Corporal Punishment,
The. Cr. 8vo, 16 pp., wrappers,
id., postage Jd.
Jefferies, Richard: His Life and
his Ideals. Cr. 8vo, 128 pp., with
portrait, cloth, 1/6 nett, postage
3d. Fcap. 8vo, wrappers, 6d.
nett, postage ifd.

Salt, H. S. — continued.
On Cambrian and Cumbrian Hi
Pilgrimages to Snowdon 4
Scawfell. With two illustratio:
Fcap. 8vo, 128 pp., cloth, {!
top, 3/6 nett, postage 3d.
Shelley, Percy Bysshe. Poet a
Pioneer. With a photogravi'
portrait of Shelley and a skel1
of his house at Marlow. Fc:
8vo, 204 pp., cloth, 2/- nett, pc!
age 4d. :
The Sanity of Wm. Blake, i
MacDonald.
Sayings of Tolstoy. Selected :
A. C. Fifield. Brochure Seri
No. 3. Demy i6mo, 64 pp '
cloth, gilt top, 1/- nett, posts'
lid., wrappers, 6d. nett, posta
id.
Schloesser, Henry H. Coi;
Louis and other Poems. Fo"
8vo, 64 pp., boards, 1/- nett, prt
age 2d.
Science of Symbols, The. £'
Blount. !l
Selections from Charles Swa~
Compiled by his Third Daught.
With a photogravure portrait, f!
8vo, 288 pp., cloth, gilt top, ''
nett, postage 4d.
Sesame and Lilies. See Ruskin. a1'
Shadows and Little Daylight. £
MacDonald.
Sherard, Robert Harborout
The White Slaves of Englaf
Being true pictures of certiJI
social conditions in the kingdtu
of England in the year 1897. «,,
lustrated by Harold Piffard. W
appendix. Cr. 8vo, 320 pp., doty
1/6 nett, postage 4d. Fcap 8\j
244 pp., 6d. nett, postage 2d.

A. C. FIFIELD, PUBLISHER

13

haw, George Bernard. The
jCommonsense of Municipal Trad
ing. The Fabian Socialist Series
No. 5. Cr. 8vo, 136 pp., a cloth,
gilt top, I/- nett, postage 2d., wrap
pers, 6d. nett, postage iid.

'he Simple Life Series. Edited
!by A. C. Fifield.
i. Tolstoy and his Message. 1/-
and 2/-.
2. Even As You and I. Out of
:f- print.
3. Rubaiyat of Omar Khayy&m.
.4. On the Duty of Civil Disobedi
ence. 3d. and 6d.
5. True and False Life. 3d. and
6d.
6. Man the Reformer. 3d. and 6d.
1 7. The Well by the Way. Out of
print.
8. The Gospel of Simplicity. 3d.
and 6d.
,9. Walden. 6d. and 1/-.
fo. Tolstoy as a Schoolmaster. 6d.
and 1/-.
tl. Master and Man. 6d. and 1/-.
12. Selections from " In Memor-
iam." 3d. and 6d.
13. Culture and Education. 3d.
and 6d.
14. Chapters in Democratic Chris
tianity. 6d. and 1/-.
;I5. The Defence and Death of
Socrates. 6d. and 1/-.
16. Wesley's Translation of " The
Imitation of Christ." 6d. and

The Simple Life Series — continued.
17. The Higher Love. 6d. and 1/-.
18 Life Without Principle. 3d. and
6d.
19. A Siding at a Railway Station.
3d.
20. In Praise of Walking. 6d. and
'/-
21. The Rustic Renaissance. 6d.
and I/-.
22. A Vindication of Natural Soc
iety. 6d. and 1/-.
23. The Religious Education of
Helen Keller. 3d. and 6d.
24. Curdled Milk. 6d.
25. Richard Jefferies. 6d. and 1/6.
26. Things More Excellent. 6d.
and if-.
Postage Jd., id., and 2d.
Siding at a Railway Station, A.
See Froude.
Shifting Scenes. See Hobson.
Shelley, P. B. See Salt.
Six Acres by Hand Labour. See
Moore.
Simple Life on Four Acres. See
Morton.
Shakespeare's Sonnets. See Butler.
Shear My Sheep. See Hird.
Sillett, John. Fork and Spade Hus
bandry. £51 a year from two
Acres of Land. Cottage Farm
Series, No. 2. Cr. 8vo, 64 pp., i
cloth, gilt top, 1/- nett, postage 2d.
Wrappers, 6d. nett, postage id.

14

A. C. FIFIELD, PUBLISHER

Social Reformer's Series.
i. Robert Owen. By Clayton.
2. Henry George. By Pedder.
3- William Morris. By Jackson.
6d. and 1/-

See under authors.
each.

Songs at Dawn. See Holden.
Song's of Christine. See Holden.
Socialism and the Familv. See Wells.
Socialism and Relipion. By the
Rev. Stewart D. Headlam, the
Rev. Percy Dearmer, the Rev.
Tohn Clifford, anrl Tohn Woolman.
Fabian Socialist Series. No. 1. Cr.
8vo, 96 op., f cloth, gilt top, 1/-
nett, postage 2d. Wrappers, 6d.
nett, postage id.
Socialism and Agriculture. Bv
Edward Carpenter, T. S. Dvmond.
Lt.-Col. D. C. Pedder, and the
Fabian Society. Fabian Socialist
Series, No. 2. Cr. 8vo, 96 pp., -f
cloth, gilt top, if- nett, postage
2d. Wrappers, 6d. nett, postage id.
Socialism and Individualism. Bv
Sidney Webb, Sidney Ball. G.
Bernard Shaw, and Sir Oliver
Lodge. Fabian Socialist Series,
No. 3. Cr. 8vo, 104 pp., i cloth,
gilt top. if- nett, postage 2d.
Wrappers, 6d. nett, postage id.
Socialism and National Mini
mum. By Mrs. Sidney Webb, Miss
B. L. Hutchins, and the Fabian
Society. The Fabian Socialist
Series, No. 6. Cr. 8vo, 96 pp., £
cloth, gilt top, 1/- nett, postage 2d.
Wrappers 6a. nett, postage id.

Socialism a Solution and Safeguj
See Smith.
South African Poetry. See Croi";
Spiritual Perfection. See Clune. ,

Storev. Alfred T. Books that I:
the Hearts of Men. Cr. 8vo,
pp., leather, gilt top, a/- nett, p.
age ?d. Cloth gilt, 2/6 nett, pi-
age 3d. E
Smith C. Derwent. Natural M-
opolies in Relation to Social i
mocracv. Cr. 8vo, 160 pp., cl;
gilt, 2/6 nett, postage 3d.
Socialism: a Solution and S;
euard. Onen letters to Mr.'l
St. Loe Strachev in reply if
" Problems and Perils of Soc;«
ism." Cr. 8vo, 64 np., wrappil
6d. nett, postage id.
Surrey and Sussex. See Camderb

Swan, Tom. Edward Carpent:
the Man and His Message. 1
8vo, wrappers, 6d. nett, postage
Tavlor, Thomas F. The Fall:'1 '» Si

of Speed. An Essay. Fcap. 8

grey boards, 64 pp.,
age 2d.

if- nett, po;

Tennyson. Alfred Lord. Set
tions from In Memoriam. Sim
Life Series. No. 12. Fcap. 8
40 pp., cloth. 6d. nett, postage s
Wrappers, 3d. nett, postage fd.;
The Temple of Man. See Folliott1
Things More Excellent. See Mort;

A. C. FIFIELD, PUBLISHER

15

jhoreau, Henry David. Life With
out Principle. Simple Life Series,
No. 18. Fcap. 8vo, 40 pp., cloth,
i6d. nett, postage id. Wrappers,
3d., postage id.
'On the Duty of Civil Disobedience.
Simple Life Series, No. 4. Fcap.
8vo, 40 pp., cloth, 6d. nett, post
age id. wrappers, 3d., postage
Jd.1Walden: My Life in the Woods.
With a portrait of Thoreau and
a sketch of Thoreavi's hut and
Walden Pond. Simple Life
ISeries, No. 9. Fcap. 8vo, 160 pp.,
*! doth, gilt top, 1 /- nett, postage
2d. Wrappers, 6d. nett, postage
id.

Tolstoy, Leo. Ivan Ilyitch. The
Story of a Russian Bureaucrat.
(Translated by Henry Bergen,
3 Ph.D. Demy 8vo, 64 pp., wrap
pers, 6d., postage id.
Master and Man. A Story. Trans
lated bv Henry Bergen, Ph.D.
Simple Life Series, No. 11. Fcap.
8vo, 96 pp., cloth, if- nett, post
age 2d. Wrappers, 6d. nett, post
age id.
True and False Life. The central
chapters of Tolstoy's " Short Ex
position of the Gospels." Trans-
dated bv A. C. F. Simple Life
Series. No. 5. Fcap. 8vo, 40 pp.,
¦cloth, 6d. nett, postage id. Wrap
pers, 3d., postage Jd.
Iolstoy and His Message. See Cros-
iby.
olstoy as a Schoolmaster. See
J Crosby.
iolstoy : a Study. See Redfern.
Tragedie of Hamlet. See Mac-
<; Donald.

True and False Life. See Tolstoy.
Truth about the Lords, The. See
Clayton.
Tyler, W. F. The Dimensional Idea
as an Aid to Religion. 5X6.
80 pp., wrappers, I/- nett, postage
id.

Vindication of Natural Society, A.
See Burke.
Vivisection. See Carpenter.
Unto this Last. See Ruskin.
Unconscious Memory. See Butler.

Upward, Allen. The New Word.
An open letter addressed to the
Swedish Academy in Stockholm on
the meaning of the word " Ideal
ist." Cr. 8vo, ^20 pp., cloth, _ 5/-
nett, postage 4d. Second edition.

Walling-, W. E. Russia's Message.
The true world-import of the Revo
lution. With 50 illustrations and
a map. Royal 8vo, 476 Dp., cloth
gilt, gilt top, 12/6 nett. Indexed.

Walden. See Thoreau.
Walsh. Furze. How to Paint in
Oil. Brochure Series, No. 8. Demy
i6mo, 64 pp., £ cloth, gilt top, 1/-
nett, postage 2d. Wrappers, 6d.
nett, postage id.
Wastag-e of Child Life. Bv Dr.
T Tohnston. The Fabian Social
ist Series, No. 7- Cr- 8vo, 96 pp.,
1 cloth, gilt top, 1/- nett, postage
2d. Wrappers, 6d. nett, postage
id.

16

A. C. FIFIELD, PUBLISHER

Way of All Flesh, The. See Butler.

Webb, Sidney. See The Basis and
Policy of Socialism, and Socialism
and Individualism.

Well by the Way, The. See Gibson.
Wells, H. G. Socialism and the
Family. Cr. 8vo, 64 pp., £ cloth,
gilt top, 1/- nett, postage 2d. Wrap
pers, 6d. nett, postage id.

Wesley, John. Translation of The
Imitation of Christ, or The Chris
tian's Pattern by Thomas k Kem-
pis. Reprinted from Wesley's
abridged edition of 1777. Simple
Life Series, No. 16. Fcap. 8vo,
96 pp., i cloth, gilt top, 1/- nett,
postage 2d. Wrappers, 6d. nett,
postage id.

What it Costs to be Vaccinal
See Collinson.

Wheeler, Ethel. The Year's Hi
scope. Brochure Series, No.
Demy i6mo, 32 pp., wrappers, 1
postage |d.
Where Men Decay. See Pedder.
White Slaves of England, The. !
Sherard.
Whitman, Walt. See Clarke.
Why Your MSS. Return. See Go

Williams, Howard. Pioneers
Humanity. Cr. 8vo, 64 pp., wi
pers, 6d. nett, postage id.

Woman's Calendar, The. See Mo
fibre.

3 9002 00576 9006