inj
THREE
MODERN
SEERS
JAMES HIHTON
NIETZSGHE m
EDWARD CARPENTER
M
m
V STUDIA IN
THE LIBRARY
of
VICTORIA UNIVERSITY
Toronto
THREE MODERN SEERS
the same Author.
KIT S WOMAN.
" In its way this is a little work of genius ; its
appeal is direct, its moral teaching forcible,
without a suggestion of cant. In the delightful
Cornish dialect of the different characters is
contained a mass of stringent philosophy on
love and life which hits one with the force of
novelty, as well as falling on the ear with the
music, almost, of poetry." Bystander.
MY CORNISH NEIGHBOURS.
"Mrs. Havelock Ellis unity is the unity of
one actual place. She studies her Cornish
neighbours with that quiet and patient pleasure
which is necessary for getting the truth out of
any rooted and real people."
G. K. CHICSTEKTON in the Daily News.
ATTAINMENT.
" Mrs. Has clock Ellis gives us here a story
of enthusiasms, of high ideals, and hearty
attempts to reach them. There is a certain
wise simplicity about the way the story is told,
which, while showing appreciation of the
ideals, also shows in sympathetic manner
where they must fail of attainment."
Daily Telegraph.
THREE
MODERN SEERS
By
MRS. HAVELOCK ELLIS
LONDON :
STANLEY PAUL & CO.
i CLIFFORD S INN
PR1NTKD BY
HAZELI , WATSON AND VINEY, LD.
LONDON AND AYLE8HVRY.
"!
A r*
THIS BOOK IS DEDICATED
TO
MY HUSBAND
HAVELOCK ELLIS
WHOSE HELP IN MY WOIIK
HAS BEEN ITS GREATEST STIMULUS
PREFACE
THE three men I have called seers in these
chapters have been chosen as representing
various sides of the moral, intellectual, and
spiritual outlook of our age. Hinton,
a veritable Don Quixote of the newer
morality, Nietzsche, a modern Lucifer of
the intellect, and Carpenter, a Child of the
Spirit, all meet on the common ground of
a striving towards perfection of individual
character as the chief factor in social
progress. However contradictory their
methods may appear at first sight, these
prophets of a sane morality are at one in
their plea for a solidarity working from
within outwards. In their individual con
ceptions we find that their belief is, that
evil is the handmaid of good, and that good
8 PREFACE
is the ultimate conclusion of the whole
matter. If the messages of these three
latter-day prophets were amalgamated, a
practical working scheme for daily living
could be easily evolved. To have the
courage to face problems according to
Hinton, to dare to knock down traditions
and conventions according to Nietzsche,
to be serene and brave enough to live out
what we have discovered, through our
introspection and destruction, according to
Carpenter, is the way to the larger vision
and the definite action. Every experiment
in fine living is a novitiate for the newer
experience which is bound to follow. To
day we are on the verge of a great up
heaval in our social life, and the followers
of men like these three seers of the new
order must have the courage to work into
definite action the ideals the forerunners
have proclaimed.
I have not attempted to put these studies
into literary style, but present them prac-
PREFACE 9
tically as they were delivered from the
lecture platform some years ago, in the
hope that they may help those who are
groping in the new paths, and who may
be glad of a few hints as to the byways
which lead to the open road.
E. M. O. ELLIS.
CARBIS BAY CORNWALL.
March, 1910.
CONTENTS
CHAPTER I
JAMES HINTON S LIFE
Hinton a believer in the marriage of science and religion
His teaching an outcome of his unconventional life
Hinton s progressiveness and aggressiveness Died before
his time Why he is a great moral teacher His analogy
of painting and morality A saviour of women Passion a
basis of ethics <e Myself in and for others " . pp. 17-50
CHAPTER II
JAMES HINTON S ETHICS
Hinton s personal characteristics A forerunner of
Nietzsche and Carpenter Affinities of genius with weakness
Nature and morality Physical and spiritual worlds one
Hinton s "dangerous views" Monogamy and polygamy
Asceticism and excess Hinton s conception of true sexual
freedom pp. 53-87
11
12 CONTENTS
CHAPTER III
THE MYSTERY OF PAIN
Pain biologically a guardian angel of the body Also
guardian angel of soul Examples in life " Forward ends "
of pain . pp. 91 120
CHAPTER IV
THE MYSTERY OF PLEASURE
False conception of pleasure Ilinton s view of it as lover
of nature and mystic The ascetic and sensualist foes to
right understanding of pleasure Pleasure a right in itself
Restraint alone not enough Sexual love as a sacrament
Nature makes goodness and pleasure one in the marriage
relation Relationship between man and woman a mystical
one pp. 123-153
CHAPTER V
NIETZSCHE AND MORALS
Nietzsche a breaker of standard moral values Mere
morality valueless Individuality the first thing to obtain
Nietzsche a tonic Views on sin and suffering Antagonism
to sympathy Nietzsche s views on women His attitude to
Christianity pp. 167-181)
CONTENTS 13
CHAPTER VI
EDWARD CARPENTER S MESSAGE TO HIS AGE
Carpenter s personal serenity Reason for this His atti
tude to the problems of the moment His conception of true
democracy His attitude to love,, death, and failureReal
life from within Faith and its result . . pp. 193-227
CHAPTER I
JAMES HINTON S LIFE
CHAPTER I
JAMES HINTON S LIFE
Hinton a believer in the marriage of science and
religion His teaching an outcome of his uncon
ventional life Hinton s progressiveness and
aggressiveness Died before his time Why he
is a great moral teacher- His analogy of painting
and morality A saviour of women Passion a
basis of ethics "Myself in and for others."
JAMES HINTON S name is known to many,
but the essential characteristics of the man
and his work are known to few. Fear
the fear of the orthodox towards the newer
revelation of truth has stood in the way
of a true understanding of a real seer.
A man who dared to say, " Christ was
the Saviour of men, but I am the saviour
of women, and I don t envy Him a bit,"
has to be reckoned with in a different way
from the one chosen by Ellice Hopkins in
18 THREE MODERN SEERS
the Life and Letters of James Hinton,
which, so far, is the only personal record
we have of this man.
Hinton was a force, a great force, be
cause he was a veritable child of Nature
as well as a practical doctor, a mystic, and
a very warm-hearted human creature. A
child of Nature and a seer can unravel a
few mysteries for us. " Practical mystics,"
said Lord Rosebery once, when speaking
of Gordon, " are among the great driving
forces of the world."
The more we study James Hinton the
more we realise that he was such a driving
force, and he came with his ^message at
a time when science seemed at war with
religion. Hinton was a modern seer who
realised some of the strange wonders that
may arise from the mystic marriage of
science with religion. We are learning
more and more that this union is not a
wizard s dream, but a great reality. Hinton
was one of the first modern scientists to
HINTON S LIFE 19
realise that the physical and the spiritual
are not two worlds, but one, the physical
being the appearance or phenomenon of
which the spiritual is the reality.
" Matter," says Hinton, " is a mere symbol or
expression, without any meaning of its own, for some
unknown fact. To deny it is no less absurd than to
assert it ; it has to be interpreted."
What Hinton felt to be more important
than to invent, or even to discover, another
world, was to rightly interpret this, and
here comes in the sanity of this man as
against those who, while trying to grasp the
things beyond their reach, fail to understand
and interpret what is under their eyes and
waiting for service at their hands.
" We are in the spiritual and eternal world," wrote
Hinton : " there is no other in which we can be, for
there is no other. These physical existences, as we
call them, are the spiritual and eternal existence
as it is perceived by us, related to the true existence,
as the 4 appearance perceived by the eye is related
to the physical object of which it is the appearance.
That is, our existences are the phenomena of the
eternal existence."
20 THREE MODERN SEERS
Hinton knew that there is really no need
for us, at intervals, to insist on people fixing
their thoughts on eternal things, for he
realised well enough that there are no others.
All this to him was not cant, but revelation,
and joy, and freedom, as it was to Sweden-
borg and Joan of Arc after their revelations.
Hinton, however, was before his time, and
he shared the fate of his kind. He was
tortured by mediocrity. His message was
too big, and his interpreters were too small.
The consequence is, that he stands to-day
in the public mind as a cross between a
dangerous sensualist and an impossible
idealist, and, though tongues wag over him
and heads shake, the real man and his real
mission remain unfocussed.
To understand a man and his work it is
necessary to follow the life which makes
the work. I knew Mrs. Hinton and also
Miss Caroline H addon, Mrs. Hinton s sister
and Hinton s great helper in his work. I
have also had the valuable help of his great
HINTON S LIFE 21
friend and co-worker, Mrs. Boole, in pre
paring these chapters on Hinton s life and
work, so that I feel I may speak with a
certain authority, and without impertinence,
on some matters which are not realised
about this mystic scientist, of whom indeed
it might be written over any mistakes he
may have made, " Much shall be forgiven
him, for he loved much."
James Hinton was the son of a well-
known Baptist minister, the Rev. Howard
Hinton, and Eliza Birt, his wife. He was
born at Reading in 1822, and was the third
of eleven children. His father was an excel
lent geologist and naturalist, and it is said
that he was an eloquent preacher. This
eloquence was certainly inherited by his son,
who often outran eloquence in an incon
tinence of speech which led him into many
difficulties of action. A breath of scandal
on these difficulties by casual outsiders, who
rarely can truly interpret what they neither
know nor understand, may account for some
THREE MODERN SEERS
of the wild stories still current about this
man, who understood and helped women
and so was often misinterpreted by those
whom he had helped most.
James Hinton s chief characteristics were
inherited from his mother, who was a rare
personality. Probably Hinton s attitude
towards all women came in the first instance
from his love of one woman, his mother.
His childhood was happy, but the loss of his
brother Howard, from scarlet fever, brought
him in contact with stern realities when he
was about twelve. He then became his
mother s right hand. He never went to a
public school or college, and this may
account for much that was characteristic
and peculiar in his character. Perhaps we
may rightly attribute Hinton s entire absence
of prejudice, and his singular freedom from
the intellectual prepossessions of any par
ticular school of thought, to this fact.
Yet, realising the innate individuality
of the man, one hesitates to declare that
HINTON S LIFE 23
Winchester or Oxford would have pruned
him into a conventional shape. He was
so entirely himself. He was quite un-
traditionalised about his clothes, his ideals,
his aims, and his actions. The man who
went down Fleet Street barefooted and
dressed as a beggar in order to understand
the feelings of a tramp, and who got drunk
simply to see if he would feel inclined to
beat his wife, might have been influenced
a great deal through such experiments, but
very little through a public-school and
college routine. The friend who came to
see him and found him eating a mutton
chop and dissecting a human ear at the
same time, would have found it difficult to
place this intense, enthusiastic, unconven
tional, and in many ways uncontrolled nature
under the banner of " good form " and
"balance" to which the world gives its
favour.
It is true Hinton lacked ballast, and his
philosophy needs co-ordinating, but it is a
24 THREE MODERN SEERS
philosophy which repays investigation and
which as yet has not been given in its
fulness to the world.
This seer, with the almond-shaped blue
eyes, liquid as a woman s, soft skin, brown
hair, long and high forehead, narrow, pallid
and hollow cheeks, large quivering nostrils,
and curved mouth betokening the ascetic
and the sensualist alike the upper lip being
thin, and the lower full and sensitive this
quivering, vibrating creature, dreadfully thin,
not with illness, but through the fire which
consumed him, this muscularly strong man
with the tenderness of a \voman, has still to
be reckoned with in our solution of modern
problems.
We have many things to face in the near
future. Perhaps the biggest revolution the
world has ever kno\vn is close at hand the
revolution of love. Hinton is a distinct
herald of purer and saner revelations than
we dare as yet to realise. He was not only
a very original thinker on many matters,
HINTON S LIFE 25
but during the last five years of his life he
was as a prophet consumed with a terrific
message.
In 1872, three years before his death, in a
letter to Miss Haddon, he said he had a
feeling that his unpublished manuscripts
would be far the most important of his
works, for he knew that the records of his
thinking would be more far-reaching than
his made-up books. It is with some of these
manuscripts that I propose to deal.
Hinton s great love of truth, his immense
intellectual courage, which led him to accept
the consequences of any logical conclusion,
whatever it might cost him, make this
suggestive thinker and his work valuable to
modern students of sociology and ethics.
Hinton s purity of life and intense love
of two women, his mother and his wife,
his harebrained and impulsive assertions,
at times, to the unreasoning small-talkers
around him, from whom he always expected
understanding, in spite of the continual
2G THREE MODERN SEERS
well-meaning misinterpretation of his aims
and his life, endear him to us, because of
his great humanity and his love of truth.
He missed the advantages and disadvantages
of a public-school and college training, but
the world educated him in a very real sense.
The first work he did to earn his living
was to take a situation as a youth at a
wholesale draper s in Whitechapel. Here
he realised, in a way lie never forgot, the
cruelty of the undeveloped man and the
degradation of the wronged woman. His
life in Whitechapel made its mark on all
his future life, though he was only there a
year. After that he went to Bristol as an
insurance clerk. At nineteen he fell in love
with Margaret Haddon. One feels very
tender towards this ill-clothed, uncouth,
reserved youth, who could not express his
feelings and who only turned white when
in the presence of the woman he loved.
James Hinton could never be made to
care about his outward appearance. I
HINTON S LIFE 27
remember well how Mrs. Hinton emphasised
the fact of the incompatibility of genius,
not only with tidiness, but with domestic
happiness. She knew, Hinton knew, we all
know, that mediocrity of temperament is
the best security for domestic happiness, but
domestic happiness may not be the be-all
and end-all of the divine plan for all Nature s
children. Hinton was a veritable child of
Nature, and he was also a genius, in the
sense that he has interpreted genius, as a
vehicle through which the intimate heart
of Nature can express herself for God, a
temperament of impulse and naturalness
whose affinity is more often with weakness
than with strength. Genius is not, accord
ing to Hinton, supreme, intellectual or other
power, but unconscious and glad obedience
to the impulses of Nature.
In his twentieth year Hinton entered at
St. Bartholomew s, and when he had quali
fied he practised as assistant surgeon at
Newport in Essex. Here we get the first
28 THREE MODERN SEERS
record of his religious doubts. The time
had arrived when he felt he must cast off the
orthodox views he had gained from others
and search for truth for himself, and not
only for himself, but to reassure the woman
he loved. We have a glimpse into the
double agony he went through when lie felt
he must renounce every cherished belief.
He knew, young as he was, that no good
woman can really dedicate herself except to
a dedicated man. He began even in his
youth to realise what it takes some of us
nearly all our lives to grasp that neither
comfort, money, fame, nor even love itself
can satisfy any life which is not first dedi
cated to truth and the service of others.
The tension of Hinton s mind about re
ligion was relieved by a journey to Jamaica
in 1847, as medical officer in an emigrant
ship. During a year s absence we find in
his letters to his future wife that things
were opening out for him. On his return
he became engaged to Margaret Haddon, and
HINTON S LIFE 29
he was then a dedicated man in two senses
to a woman and to work. The curious
combination of arrogance and humility which
we find in his letters at this time gives the
keynote to all his future life. He seemed
always to be either kicking against the
pricks or bowing his head. " I look upon
myself as a sort of conglomeration of faults,
a kind of aggregate of defects put into a
bodily shape," he says.
In 1852 he married, and in 1853 his first
child, Howard, was born, and then we get a
ten years record of hard work and domestic
happiness, not without struggle, for more
children came, and his income was small.
It is very interesting to follow him
through his work as a general practitioner.
In these days it is a universally received fact
that mind can affect matter. To Hinton it
came as a great revelation when he was
studying homeopathy that
" anything that acts on the emotions will cause or
cure disease, because of the simple fact that all the
30 THREE MODERN SEERS
emotions produce a specific effect upon the small
vessels, the capillaries, which expand under exciting
and pleasing emotions and contract under depressing
ones."
We have only to look around us and we
can see daily before us emotions setting up
those processes which cause diseases and cure
them. One rarely finds a person who is
passionately in love ill, and one rarely finds
a bad-tempered grumbler well. Hinton
gives an instance of the triumph of mind
over matter during his study of homeopathy,
which led him to many of his conclusions
about suggestion. One of the physicians
at the Homeopathic Hospital wanted to go
to the Derby, but there were still some
patients to see, and two of the cases were
serious. Hinton took his friend s duty, and
as he had experimented often with bread
pills, he gave these patients sugar of milk.
Some days after, both patients came again,
cured. One had found his pains much
worse after the physic, but he soon began
HINTON S LIFE 31
to mend, and the other was cured at
once!
Social and moral questions gradually
became absorbing matters in Hinton s life.
He jotted down his impressions, theories
and facts, every night. The manuscripts to
which I have had access would alone be a
life s work for any man, but when one thinks
of him as a celebrated aurist and also a
writer of such published books as Man and
His Dwelling- Place, and Life in Nature,
there is no wonder that the brain gradually
became overtaxed and that the man died
before his time. His thoughts were always
written down as they came to him, and they
continually outgrew their expression. To
pick out his meaning from these rapidly
written pages is sometimes almost as difficult
as it was for his hearers to unravel sense
from nonsense, when he incessantly talked
out to all sorts of muddle-headed people
the results of his, as yet, unformulated con
clusions. His passionate desire for know-
3
32 THREE MODERN SEERS
ledge made him long to give up his life to
philosophy, but in 1808 he resolutely locked
his manuscripts away and accepted an
appointment as aural surgeon at Guy s
Hospital. At the same time he worked a
specialist s practice in the West End.
Money worries obliged him to do this,
and there was no other way out while
he had a wife and family depending on
him.
In 1866 Mr. Toynbee, his great friend
and fellow-worker, died, and Hinton suc
ceeded to his practice and lived in Savile
Row. Then, at last, came the reaction
from the torture of money worries, and
prosperity and congenial friends made life
a different thing for James Hinton.
In 1869 he felt justified in unlocking his
manuscripts, and he devoted his evenings
to philosophy. He worked feverishly to
make up for lost time, and the strain was
too great. His large practice, his incessant
activity, and the mere mechanical writing
HINTON S LIFE 33
of his manuscripts were alone too much
for one man s nervous strength.
In 1871 he passed through what Ellice
Hopkins calls a moral revolution, but she
is careful not to tell us what that revolution
was. No competent biographer of James
Hinton can, however, ignore this. He,
above all men, would like the world to
profit by what he foresaw and endured in
the foretelling ; and in these chapters on
James Hinton I shall deal with these sub
jects in an open and fearless way.
I do not want to hurt the susceptibilities
of any student or disciple of his who, ac
cepting his more orthodox sayings, is yet
nervous of his later conclusions and sug
gestions. 1 feel, however, that a man of
this type needs an interpreter who has
no fear of what the world may say or
what the world can do if the truth is
given to it.
No sincerity of purpose, no perplexed
striving for truth, no action however igno-
34 THREE MODERN SEERS
rant and painful in its results, need crave
for an apology from a world whose pre
vailing creed is, not the fine one Hinton
proclaimed, " Love and do what you like,"
but " Do what you like, only don t be found
out." I shall make no excuse, later on, for
saying the truth, as far as I know it, of this
man s conclusions on some grave questions.
A single, big, loving and humble nature
like that of James Hinton will, nay, must,
through its very warmth and impulsive
ness, make mistakes ; but mistakes are not
treacheries against love and the eternal
verities, but experiments in self-education.
Once we look upon eternity as being here
and now, death is seen as a mere station
on our journey. It was surely this to
Hinton. Hinton was a man who gave to
the world a message he was too hurried
to co-ordinate, and who died before his time
and before he could even grasp the might
of his own gospel.
James Hinton had a very special mes-
HINTON S LIFE 35
sage for humanity, but it has not been
delivered yet. This message is even more
peculiarly valuable in that he had not the
serenity of faith of Edward Carpenter or the
egoism and intellectual pride of Nietzsche.
A man who is seeking attracts the seeker ;
a man who is honest helps truth. Hinton
was a searcher for realities and a single and
devoted lover of Nature and her laws.
Though he had not "arrived," he has,
perhaps, through that very fact, helped
some to see further than might otherwise
have been possible, and for the sake of
what we owe him we have no right to
keep back a word of his meaning if we feel
we can in any way interpret his intricate
philosophy. Whether his conclusions are
false or true, the man himself was true
and so deserves a hearing.
As late as 1870 he wrote in a letter :
"Will my friends try after I am dead, for I
cannot do it myself ; I cannot say it as I mean and
wish to tell the world, how beautiful and rich and
36 THREE MODERN SEERS
absolutely good, full of joy and gladness beyond
all that heart can wish or imagination paint, I feel
that the world is, this human life."
In 1874 he gave up his practice and spent
the summer in Lulworth in Dorsetshire.
In his last letter to his son he says :
"There is a wrong, an intense wrong, in our society,
running all through our life, and it will be made
righter some day. I dashed myself against it, but
it is not one man s strength that can move it. It
was too much for my brain, but it is by the failure
of some that others succeed, and by my very foolish
ness, perhaps, there shall come a better success to
others, perhaps more than any cleverness or wisdom
of mine could have wrought, and I hope I have
learnt, too, to be wiser. We have not come to the
end, though I am so exhausted that I seem scarcely
able to believe in anything more before me. 11
James Hinton died very suddenly at the
last, of acute inflammation of the brain.
He had gone to the Azores to see if a
change would rest him, but he died at
Porta Delgada in a hospital, after a few
days of intense suffering, in which he knew
HINTON S LIFE 37
no one. This was on December 16th, 1875,
when he was fifty-three years of age.
What is the particular line of thought
which this extraordinary man has left us
to work out ? What object had he before
him in searching out and combining so
many curious and interesting details of
psychology and metaphysics?
Hinton always looked on the art of the
teacher as superior to that of the doctor,
and he considered it monstrous that children
should be taught nothing of morals and of
their duties as citizens. This many-sided
man was pre-eminently a teacher a great
moral teacher more than anything else
and all the arts he loved helped him to his
moral conclusions. He was a passionate
lover of music, and it gave him intense
delight to follow the way in which music
was constructed. He used to bury his
face in his hands when something he liked
was being played at the Monday Popular
Concerts, and those who were near him said
38 THREE MODERN SEERS
that he looked afterwards as if he had passed
through a great spiritual crisis.
As Miss Ellice Hopkins truly says, his
most marked peculiarity was the intensely
emotional character of his intellect. In
approaching his solution of many moral
problems we must always bear this in mind,
and also we must remember that in many
ways he needed ballast. In spite of this,
however, here and there, and, in fact, in
the greater part of his work and conclusions,
we must also remember that we are dealing
with a seer, one who could, and did, pierce
the veil of the commonplace and so-called
material facts of life and see beyond. In
this very matter of music he says :
"I perceive how music represents the universe.
It is an ideal, and it is emphatically a representative
of the universe because it especially embraces discords,
things evil in themselves, yet making an essential
part of the perfection of the whole."
His study of pictures came later, and his
analysis of these, even more than that of
HINTON S LIFE 39
music, opened up new ideas about morals
and life. It was characteristic of the man
to send some of his David Coxes to public-
houses, so that they should be explained to
the people there. His personal study of
how a true artist expresses himself in a
picture gave him the key as to how a man
who wanted to make life an art should
proceed. He saw, through his study of
pictures, how the growing artist works
through mere impulse into elaborate detail,
and from elaborate detail into a freedom
which, through its very width and know
ledge, can dispense with slavish adherence
to tradition and detailed morality, using
these only as almost unconscious factors in
the simplicity of the greater and stronger
expression of himself.
To Hinton, then, the law was the same
for both art and life. First, impulse,
then elaboration of detail and restraint of
impulse, and after that the deeper ex
pression where detail and restraint are lost
40 THREE MODERN SEERS
in the larger beauty of simplicity and
freedom.
The life of the animal is a life completely
at one with Nature and with impulse, but
it is a life below morality. The restraints of
the conscious personality and the elaborate
detail of morality have no part in the impulse
of the mere animal desires and actions. The
life of the ordinary average man is not
at one even with Nature. A practical
farmer may perhaps dare to assert that the
life of the young man about town is not
nearly as sound and close to Nature as the
clean, sweet life of a dog, a cow, or a horse.
Hinton saw this as a doctor as well as a
mystic. In animals, unless man interferes,
we get a nature harmony. In the average
man and woman we get impulses and con
ventions contradicting one another. It is
natural animal impulse fighting with elabo
rate moral detail and conventional tradition.
Restraint and duty push back impulse, or
else impulse conquers. Restraint and duty
HINTON S LIFE 41
often go to the wall, and we say of the
artist, in life or in art, this is failure, that
is disaster. We can all see the conflict of
impulse and goodness around us.
A good person is often dull, or cold, or
hard, or too elaborate in restraint, and with
an absence of delight in living. A false
terror of impulse brings about an unreasoned
sense of sin. Neither the person of uncon
trolled impulses nor the person of unnatural
restraint can, as artist or man, get to the
perfect simplicity which the good man and
the real artist must attain if they wish to
achieve true greatness. The fuller freedom
has welded both impulse and elaboration
into an harmonious whole, making for
beauty, simplicity, and a freedom which
needs neither licence nor restraint.
Now, what Hinton realised as beauty in
art he believed to be possible in morals.
He stated that it is possible for man to
attain to a life in which nature and passion
can be at one with goodness. He always
42 THREE MODERN SEERS
felt goodness and impulse ought not to be
antagonistic. Hinton wanted men and
women to live above the law, not below it.
He wanted them to live above mere im
pulse, and above the elaboration of the
letter of morality, so that the true spirit of
goodness can have a chance.
The highest life, according to Hinton,
was one in which the impulses move
spontaneously in the direction of right. He
would have no waste of healthy, natural
human feelings. The history of the indi
vidual passes through the irresponsible
passion of the child, which is almost as
unconscious of evil as in the animal. Later
the evil comes in, when passion is pursued
consciously or for conscious pleasure instead
of for unconscious service. It is just at this
point, when pleasure is emphasised and
service is ignored, that gluttony and lust
come in and spoil pleasure and service alike.
It is at this stage that, in alarm, man
brings in restraint, not on his sweet natural
HINTON S LIFE 43
impulses, but on his gluttony, and then we
see what happens ! He confounds the
gluttony with the impulse, and restrains or
condemns the good with the bad. We all
know the process well enough. It is all
around us, and we are all more or less
suffering from the wrong conception that
it is asceticism that is good and licence
only that is bad.
They are both bad, because they are both
equally self-centred, and so equally dangerous
to human progress. Asceticism and licence
are both enemies to the real freedom in
which strength and purity, joy and exu
berance, are essential factors. This greater
freedom which unites service and pleasure
is what James Hinton gave his life to teach.
He was the pioneer of a freedom which
could easily dispense with both licence and
restraint. He knew well enough that before
we can really get this freedom a law
breaker is essential, and by a law-breaker
he meant one who will dare to break the
44 THREE MODERN SEERS
letter in order to free the spirit. " I want
one law for men and women," he said, " a
law of the spirit. One law, the absolute
desire for good in both."
Why he called himself a saviour of women
was that he realised in the relations of men
and women more than anywhere else how
far away from being real artists we are.
Uncontrolled impulse, elaboration of worldly
detail, a hypocritical upholding of immoral
so-called moralities all around us, all this is
evident enough ; but what of the simplicity
and beauty of the lover who has passed
beyond mere impulse and elaborate restraint
into a perfect freedom ? How many of
these lovers, either among men or women,
can any one of us count on our fingers ?
Hinton believed absolutely in woman, and
he realised how hampered she is in a society
which has reached a certain high code of
sexual morality whose best tenets are only
held by the average man in theory. He
saw clearly how the result of this lip
HINTON S LIFE 45
morality reacts on every class of woman in
the community. It affects the class the
average man monopolises and enervates, and
the class he prostitutes and despises.
Intense suffering is the lot of both the
pampered and the prostituted. Both are in
chains and are to be equally pitied. Hinton
saw this as a doctor, as a very human
person, and above all as a social reformer
and as a truly unselfish man.
" I think of him pre-eminently," said one of his
most intimate friends, " as the one man I have
known who never tolerated selfishness or self-regard
in any shape or under any disguise, who hunted
them pitilessly out of every corner in life. Each
thing is to be put aside as soon as it grows into
a self form."
James Hinton s conclusions about social
reform, especially with regard to women,
are open to question, but his motives were
absolutely pure and simple. Whether pas
sion should be made a basis of ethics is, of
course, open to discussion, and his gospel
46 THREE MODERN SEERS
of " others needs," wants more explanation
than we have had as yet from his inter
preters. To the very last Hinton did not
know the world. He had neither the good
nor the bad qualities of the real man of
the world. He was Nature s child, and his
visions and ideals were not those of the
drawing-room, but of the heavens ; and yet,
fixed as his vision was on a star, his im
pulsive, earth-bound nature was as much
torn and tossed, to the very end, as the
villa-bound, strenuous, and perplexed seekers
for truth who listened to his gospel.
Hinton was always open to the conviction
that a newer vision might come to him at
any time and modify or intensify the old
one. The conception of truth, not Truth
itself, he knew to be a fluid and not a rigid
thing. As he characteristically said once,
" My notions, though rather clever, may be
the merest moonshine, no more likely to be
true than that cats should walk on their
tails."
HINTON S LIFE 47
He taught, and truly, that right is only
a rigid thing when you are acting for self,
and a fluid thing if acting for others. For
instance, a man to whom keeping the
Sabbath is a rigid thing will not only do
no manner of \vork in a technical sense
on Sunday, but he will refuse to save his
neighbour s ox from death. He is bound
by a rigid code which fossilises his impulses
to good and limits his service powers.
Hinton saw very clearly that we have
made our morals consist in shutting our
eyes to the relations of things. It will take
a long time to supplant our traditionalised
conception of morals by true morals.
Hinton said it would take three genera
tions, and he wisely held that we must
begin with the children.
The people who follow in any degree their
own inner vision of a new order of morality
suffer from petty inquisition and social
ostracism. The fear of this makes many
good men and women cowards, and so a big
4
48 THREE MODERN SEERS
human good is delayed. We must neither
be cowards nor restless ; but, above all, we
must not be cowards. Hinton died before
his time because the fight was too much
for him. He, was no coward, but he had
strained his nervous strength beyond its
power of resistance, and he had not, even as
a seer, the deeper knowledge which makes
us work without haste as well as without
rest. Sympathy from without, and deeper
understanding of his vision from within,
might have helped him. Serenity and more
faith certainly would have saved him much
of his mental suffering at the last. To be
the slayer or the slain in these great
matters implies a lack of equipoise. We
must never force the vision, but if it comes,
either to us or through us, we must accept
it. Nor let us crush the heart and soul out
of one who has not only seen, but pro
claimed, a new truth. To come out of our
rigidity and cease condemning is the first
law of the spiritual life. Let us open our
HINTON S LIFE 49
eyes to all good, and be tender over all
limitations but our own. Condemnation,
or pulling down, is the dull thing. Our
work is to build up.
Hinton s morals go beyond the dictum
which says, " Live for self," and also beyond
that which says, " Live for others." He
would say, " Give a true, joyous, natural
response to every claim, whether of self or
others." This can only be done by wise steer
ing between asceticism or restraint, and excess
or self-indulgence. In order to live out this
ideal of James Hinton s we should have to
look upon ourselves, and others, as a means
to an end, and, therefore, the means must be
cared for and fulfilled because of the end.
His great cry, then, is not " for myself and
others," but, "myself in and for others."
This idea touches vital questions of appetites
and desires, and also of human service, and
it is with his suggestions on these matters
that the three following chapters will be
concerned.
50 THREE MODERN SEERS
Every fighter for freedom and truth will
echo Hinton s own words :
" I am," he says, " like a man climbing a mountain.
Every limb strained to the utmost, every nerve tense ;
and he or she who would be with me must accept
life so, must climb the mountain or be content to
keep upon the plain. They must accept the strain,
the effort. They must face, closing their eyes even
that they may not see, the precipices with sheer
death at the bottom of them the pathless rocks
that mock all thought of progress. They must
breathe that thin, keen air, and be content to walk on
ice, where each footstep is a slip, and would be a fall,
but that it enables us to take the next."
CHAPTER II
JAMES HINTON S ETHICS
CHAPTER II
JAMES HINTON S ETHICS
Hinton s personal characteristics A forerunner of
Nietzsche and Carpenter Affinities of genius
with weakness Nature and morality Physical
and spiritual worlds one Hinton s "dangerous
views "Monogamy and polygamy Asceticism
and excess Hinton s conception of true sexual
freedom.
THOUGH James Hinton died in 1875, yet
to-day one rarely meets with any one who
has the least idea of his methods or of
himself. Some only know of him as a
celebrated aurist, others confuse him with
his son and speak vaguely of him as one
who had wrestled with the fourth dimension. 1
1 His son C. H. Hinton, who died in 1907, edited some
of his father s writings under the title of The Art of Thinking
(1879), and was known by his varied and interesting essays
and romances bearing on the fourth dimension. His chief
books are : Scientific Romances (1884-96) ; A New Era of
Thought (1888) ; Stella : Studies of the Unseen (1895) ; The
Fourth Dimension (1904) ; An Episode of Flatland (1907).
54 THREE MODERN SEERS
Some few, with nervous hesitation, inquire
whether he was not an ardent advocate
of polygamy and whether he committed
suicide. Those whose interest has been
stirred read the Life and Letters of James
Hint on, by Ellice Hopkins, and come to
the conclusion that Hinton was a disguised
missionary with a leaning towards free love.
A few consider him as one who dealt
with obscure metaphysical problems of no
general interest. These ideas are either
exaggerations or misconceptions. Accord
ing to Mrs. Hinton, the life edited by Miss
Hopkins only contains what was credible.
If, his wife declared, all could be put
down about this profound thinker it would
not be believed. Miss Hopkins only knew
James Hinton for two years before he died,
and she had imbibed from his teachings
only what belonged to her own conception
of things. She edited his letters at a time
when it was unadvisable from a worldly
point of view to tell the truth either about
HINTON S ETHICS 55
the man or his message. Compromise and
expediency about a great man always leave
little men in the dark about him. Hinton
was a great and good man, though not a
goody-goody man.
Hinton once said to his wife, "People
will say when I am dead that I was such
a good man. Will you always say that I
was not ? You know that I am not."
" You are a darling ! " emphatically declared
Mrs. Hinton.
In a letter to Caroline Haddon, again, he
says :
" 1 have seen so simply and clearly that I am one
of the bad people. Their nature is my nature. I
am not unlike other men, only unlike those I have
been falsely put amongst. I see, too, more plainly
how I am unlike and apart from the good. Their
luxury I always loathed, but now I see that I loathe
their restraints too."
Such statements about himself as these
may account for some of the ideas that are
afloat about James Hinton. The world is
56 THREE MODERN SEERS
curiously willing to take us at our own
estimate, and the man who rashly declares
himself to be bad is readily believed,
especially if he has an unfashionable and
unconventional truth to deliver. Hinton
had the courage to say, to do, and to face
things which in his day scared and be
wildered the truth-seekers more than they
stimulated them.
He saw how we all try to bind giants
with cobwebs, so he endeavoured to clear
away some of the cobwebs in his own soul
and face the giants. He once caught him
self, in a fit of absent-mindedness, writing a
prescription for an ointment to " rub round
the world." It was characteristic of the man.
James Hinton had intense vitality, immense
emotional force, great love of scientific
research, a reverent worship of and belief
in Nature, an overwhelming incontinence of
speech, and a child-like belief that his views
would be accepted and co-ordinated by those
to whom he turned for understanding. In
HINTON S ETHICS 57
spite of each failure he believed the next
kindred spirit would comprehend and balance
what he really meant, but as a rule it
happened that one more terrified truth-
seeker flew to the herd to be reassured.
Hinton had a nature at once mystical and
scientific. He was the modern forerunner
of this apparently incongruous marriage of
which we cannot as yet know the issue.
Hinton was as emotional and receptive as a
woman, while remaining intellectually crea
tive and virile as a man. When a friend
said to Hinton s mother that he had some
thing of the woman in him, she replied,
"You could not pay me a higher compliment.
I desire nothing better for my sons than
that they should have something of the
woman in them. Jesus Christ had."
James Hinton is very much judged
through his immature work or his very ex
travagant outbursts, so that it is desirable
to dwell, in this chapter, on his real sanity
and suggestiveness. A few women, out of
58 THREE MODERN SEERS
a hurt vanity or a misapprehension of his
meaning, have called him bad names ; but
the insinuation merely indicates their want
of humour, of intellect, or of self-respect.
There are women still living, and notably
two who are no longer with us Hinton s
wife and her sister Caroline Haddon whose
whole attitude to finiteness and infiniteness
has borne the mark of his individuality and
goodness.
When I last saw Caroline Haddon, a
few years before her death, blind and eaten
up with gout and its kindred pains, I felt
that one need never worry about what
happens, but only as to how we take what
happens. Intellectually as keen as ever,
full of interest in this world and the next,
lying sightless and helpless, with a serenity
which baffled all mere speculation, I suddenly
realised as I talked to her that she was a
better testimony to the worth of James
Hinton than the ablest book that could be
written about him. He was the great in-
HINTON S ETHICS 59
fluence of her life, and she was a very brave
and a very good woman. Those who love
us, educate us, it has been well said, and
only those who love us, know us. It is
always well to draw near to the inner heart
of those for whom the crowd has stupid
names and a few people whole-hearted de
votion. The so-called dangerous lunatics,
free-lovers, the despised and rejected of men,
have generally a true word for those who
will listen and understand. Even if these
people can be proved cracked, there is
always, as Maudsley declared once, a possi
bility, in this way, of letting the light
through the crevices.
James Hinton was curiously the fore
runner of men like Nietzsche and Edward
Carpenter. What they have co-ordinated
Hinton suggested. His books are full of
beautiful and inspiring things, but, busy man
as he was, he never had time to develop
his theories into a coherent whole.
Ellice Hopkins, in her book, has presented
60 THREE MODERN SEERS
us with a sketch rather than a finished
portrait. Hinton was not only " a clean-
minded man with brains," as some one once
said of him, but he was a courageous solver
of extremely difficult problems, which few
of us have the sincerity or decency even
yet to face. He had no wish to pose
either as a saint or a sinner, though there
is a suggestion of both in the man and his
work. He was a human, direct, and impres
sionable genius. He was indeed more a
man of genius than a man of talent, and
his conception of what genius means is a
help to the understanding of himself with
his paradoxes, inconsistencies, and weak
nesses.
" So far from genius," he says, " being greatness
and imitating power, it is emphatically the reverse.
The men of talent are the men of power : they are the
strong. The affinities of genius are with weakness."
In the book of extracts from his manu
scripts called Philosophy and Religion, he
says, " Talent is doing; genius is suffering."
HINTON S ETHICS 61
Man s work is done not by doing, but by
suffering. It is by what we bear that the
world is redeemed. Our doing is very
unimportant in itself, it is of no value.
Christ was a sufferer, not a doer. 1
Hinton was a lovable, big-souled creature,
who could rarely be got to a dinner-party
or to have his hair cut or his photograph
taken, and yet he dared to look Nature
right in the face and contrast man s puny
laws with her vast demands. He came to
look at moral nature with eyes trained
through looking at physical nature. " Nature
1 C( Looking at a portrait of Beethoven," wrote Hinton,
( it was evident that it had in it the face of an animal ; it
was plainly the face of an animal combined with that of
a man. And this reveals genius again. Genius is a cross
between animal and man, both are in it ; it is an animal com
bined with a man. . . . This indicates perfectness in being one
with Nature ; here is genius getting closer to her again.
The gift of genius is simply that it cannot keep Nature
the sensuous element of Nature out. ... Of course the
world shall have its genius-period. That will be the age
of the integrated Greek. Man is genius, and his life is the
genius-life ; he accomplishes ends unforeseen and does by
instinct what he could not do by trying." The Lawbreaker
pp. 150, 205.
C2 THREE MODERN SEERS
is the bride of the soul," he says. "Not
wedded yet, indeed, but to be wedded."
James Hiuton is not a constructor of a
system or systems. He is a suggester of
right moral values. A man will approve
or condemn Hinton as he himself is in
harmony or antagonism with the things
around him. A mere conventionalist or a
rigid Puritan will have none of him. He
is, to use Whitman s phrase, " too fluid and
too chaste." It takes a good deal of human
love and understanding to get a just estimate
of the curious combination of arrogance and
humility which are characteristic of this
man. Morality to Hinton was not a mere
matter of goodness but of true relation
to facts, a relation which must, of the
necessity of things, be fluent and cannot
be rigid.
" If you make right a rigid thing," he says, " a rigid
thing in man s life is precisely as a dead thing in
a living body. It cannot partake in the life, and
so is disease."
HINTON S ETHICS 63
In The Lawbreaker he says briefly that
laws, duties, virtues, and fixed rights and
wrongs are apt to become obsolete and dead
and so very harmful to the living organism.
In Philosophy and Religion he says :
" The idea that that only which is bad needs to be
reformed, superseded, or done away with, is perhaps
the greatest hindrance to our progress. We must
learn to see that everything, the good and necessary,
just as much as any other, requires to be reformed
and superseded by the opposite when it has had
its day."
Hinton realised that there is not, there
cannot be, an absolute morality binding on
all and for ever. He points us again and
again to Nature, where we find no fixed
thing, always a giving place. Nature is
always destroying and rebuilding, and Hinton
believes morality must be akin to this same
process. We must keep clean, clear, and
courageous minds, in order to be true and
wholesome, knowing that what has once
been good and useful may later be a
5
64 THREE MODERN SEERS
hindrance. The insincerity and cowardice
of holding to a good thing which has be
come bad for us is alw r ays a bar to the new
and necessary vision. Hinton said once to
his wife : " If my ideas are false, then the
truth must be something better, and I am
glad." He was always ready for the newer
and better stage, even at the expense of his
consistency.
In a short study it is impossible to give
even a superficial idea of what a great
thinker suggests to us, but it is imperative
to take briefly a few points in Hinton s
life and philosophy which, at any rate, may
help to clear up some of the mistaken ideas
most people have of the man and his
teaching.
Nature to Hinton was no step-mother.
From her breasts he believed we could
safely take our life and so grow strong to
understand how to live. In 1851, even
before his marriage, he wrote, " I never yet
laid my hand with a resolute heart upon any
HINTON S ETHICS 65
portion of God s universe that I could reach
that did not turn to gold beneath my grasp " ;
and this is the attitude of Hinton to Nature.
His Life in Nature makes one feel that
the true law of Nature should combine abso
lute Tightness with perfect delight. We
have only to be sincere with ourselves to
realise that some of our laws certainly rob us
of this combination of perfect delight and
absolute Tightness, and so they cheat us of
our goodly heritage. Impulses should move
in the direction of right, and right to Hinton
in these matters was a splendid combination
of the liberty and unselfconsciousness of the
animal with the educated conscience and
consciousness of the man or the over-man.
Nature, to Hinton, is God carrying out His
ideal, the passion of the Supreme Artist for
expression, and he grows impatient with the
conventional dauber who thinks he knows
how to paint better than God.
" Nature," he says in his Philosophy and Religion,
" has no secrets which she hides from him who
66 THREE MODERN SEERS
knows that she is holiness, no love that she withholds
from him who loves the holy. 1 " All our mental
life, 1 he says in the same book, " comes from obser
vation of Nature."
Hinton realised that people are just as
afraid of following Nature as they are afraid
of looking straight into their own souls. He
tells us there is nothing to he afraid of in
Nature, nothing to be afraid of in our own
hearts or in the hearts of others. The thing
to fear is Cant, which hides the deep thing.
It is surely better to be a natural devil than
an artificial saint. Nature will cut the
devilish traces away from us later if we are
true to ourselves. Kipling s Satan might
well refuse his good hell coal to burn us if
we consciously recede from a big ideal for a
worldly advantage or a love of being com
fortable.
In his Art of Thinking, Hinton says :
" Instead of believing that we are in two worlds,
as all religious men affirm, we shall think we are in
a world apprehended by two faculties. The physical
world will become to our regard no moie a distinct
HINTON S ETHICS 67
existence opposed to the spiritual, but that spiritual
itself."
In The Lawbreaker he is very definite.
" If the Holy Ghost in Christ s mouth meant
Nature, the unpardonable sin is clear. ... 4 It does
not matter how you regard Me or what you say of
Me, 1 says Christ. 4 1 shall not mind. You will be
forgiven. But if you contradict and will not be
guided by her, how can good come to you ? There
is never any forgiveness for that. Who can forgive
you ? Can you get to a mountain s top by walking
down it ? "
What was it, Hinton asks, that showed
Christ that the true law was not a law of
things, and so must be from the heart ? It
was in Nature that he saw it. It was the
feeling of her selfless freedom. He saw God
made the sun to rise on the evil and on the
good, and so he did not condemn the sinner.
"Man is not above nature," Hinton says,
"but below her as yet." In The Law
breaker he emphatically declares that
" man is to be one with Nature, which is simply to
take her law. It is all ready. We have misappre-
68 THREE MODERN SEERS
bended what being one with Nature is. It does not
need any change of our condition. It is a thing now
for us to choose/ 1
" I perceive," he says, " that one thing I propose
to do is to match the Fatherhood of God with the
Motherhood of Nature, and, as in a child s earliest
years the mother s part is the most important, may
it not be that as yet it is also for man, and that
he would have done well to have thought relatively
more about his mother ? He has had too much to
imagine his Father."
Hinton declares that the true channels of
man s life are blocked up, We are suffering
under the effects of that throughout. And
one chief remedy is to open them, according
to God and Nature. Then the effects of the
stoppage will cease and the course is clear.
Wrong within makes evil what is good, and
then life is blocked. Hinton tells us clearly
enough that the material read in its true
significance is the spiritual, and we may go
to our Mother Nature without fear.
" The simplicity of Nature s working is too pro
found for man s imagination to fathom, and is
HINTON S ETHICS 69
revealed only to humble seeking and steadfast self-
control," says Hinton.
He asks a pertinent enough question in
one of his manuscripts :
" May not very many, or even most of what are
called sins, be not really sins at all, but merely
confused expressions of Nature s claims for a truer
order ? "
James Hinton s attitude to pain is a very
usual one to-day, but was not much under
stood when he wrote his little book called
The Mystery of Pain. The whole idea as
indeed it is Carpenter s idea and Nietzsche s,
too is that many things that may seem
to be very bad may truly be very good, and
may be among the best things that can pos
sibly be. It is the attitude of a man who
believes that misery and sorrow should be
borne, not by each one only for himself, but
by each for another as serving others in
some unseen way. When Dante s Beatrice
went to her high heaven, Dante only then
70 THREE MODERN SEERS
began to be of service to the world. His
personal loss was just so much gain to the
world.
In The Art of Thinking, he says on this
point :
if There are materials, then, evidently within us
for an entire change of our thoughts respecting pain.
The world in this respect, we might almost feel,
seems to tremble in the balance. A touch might
transform it wholly. One flash of light from the
Unseen, one word spoken by God, might suffice to
make the dark places bright, and wrap the sorrow-
stricken heart of man in the wonder of an unutterable
glory. If all pain might be seen in the light of
martyrdom, if the least and lowest in man s puny
life, or shall we say rather in God s great universe,
might be interpreted by its best and highest, were
not the work done? It is done, for the light has
shone, the word is spoken."
The good that is being worked out in
man is not within our view, according to
Hinton. The regeneration of our nature
involves the loss of much that seems very
good to us, much that could satisfy us.
HINTON S ETHICS 71
We have to bear suffering by faith, but
with such a good hope that sooner or later
we accept it as we accept the sufferings of
love, joyfully and under standingly. The
great secret is not to try even to get rid
of suffering, but to hold to it while we get
rid of that in it which makes it bad. In his
Life in Nature, he says :
" All storing up of force is a nutrition, all
liberation of it is the effecting of a function. For
it is not in the material alone that this law has its
place. It extends as widely and soars as high as
life. It is the key above all to our own. All strife
and failure, all subjection, baffling, wrong, these
are nutrition ; they are instruments of life, the
prophecies of its perfect ends. They store up the
power, they make the organisation, and where these
are, the function shall not fail. Life is in that which
we call failure, which we feel as loss, which throws
us back upon ourselves in anguish, which crushes us
with despair. It is in aspirations baffled, hopes
destroyed, efforts that win no goal. It is in the
cross taken up. The silent flowers, the lilies of the
field, teach us the lesson too. Nature takes up her
cross, loses her life to gain it. The fertilised seed
grows as it decays."
72 THREE MODERN SEERS
Hinton knew there was no failure any
where ; if it is anywhere, it is in not striving.
The failure, as he says again and again, is
phenomenon, not fact ; simply that which
we feel because we feel wrongly and know
not that which is. While we go mourning,
the heavens clap their Jiands and earth
rejoices, Nature palpitates through every
nerve with infinite joy. To know is to be
glad. In Man and his Dwelling-Place he
says:
" There is not a physical world and a spiritual
world besides, but the spiritual world which alone is,
is physical to man ; the physical being the mode by
which man in his defectiveness sees the spiritual.
We feel a physical world could be, but that which
is, is the spiritual world."
Hinton declares that to be deatli which
makes man fear suffering more than sin
ning. In Man and his Dwelling- Place, he
says again :
" It is not the things we have to bear that crush
and ruin us : it is our necessity to get, our want of
HINTON S ETHICS 73
something for ourselves, our constant craving. That
is our perdition. Our hearts are taken captive
utterly by love. The terrors that have haunted us,
the evils we have shunned, were but dark shadows
from the blackness in ourselves. We look abroad
again, and the light of heaven flows unchequered over
all. Our fears are gone. If there be no evil but
that which love makes necessary, then there is no
evil. If no pain but pain borne for man s life, then
is pain utterly transformed. The one love, that is
in and through all things, by which all things are,
the love that is the only joy, smiles also through the
tears of sorrow. Life stands confessed beneath the
mask of death."
It is not possible to give even a brief
sketch of Hinton s philosophy without
touching upon those questions he was most
interested in during the last five years of his
life and on which he has left such perplexing
and yet interesting material.
Hinton once rashly said of himself that
he was a born polygamist. The stupid
people who heard him say this ran off to
chatter it over with the snakes, sheep, and
parrots who are ever in our midst. If
74 THREE MODERN SEERS
Hinton was a born polygamist he believed
in monogamy, but not a monogamy which
is a disguised polygamy. I have it upon
the sacred word of both the living and the
dead that James Hinton was, in the only
real sense of the word, a monogamist.
Whether this is a consolation or a mere
puzzle to his misinterpreters I have not as
yet been able to determine. Many of us
en j v giving a dog a bad name, but we get
considerably worried when the bad dog is
proved to be only a good watch-dog after
all, and a defender of our most valued
possessions. Hinton got a bad name, chiefly
because he was a very honest and a very
good man misunderstood by the common
place and traditionalised people by whom
he was surrounded. He was a man who
loved his wife first, last, and best of all
women. But he was an analyst, a scientist,
a prober into very subtle needs, a lover of
and a believer in women. He was a man
whose incontinence of speech led him into
HINTON S ETHICS 75
many difficulties of action, and whose
chivalrous nature made him take the
burdens of others on his shoulders when
often he had had no part in the making
of them.
Why his name is associated with
" dangerous " problems in sex matters is
because he declares that anything is better,
in these things, than " those vile laws that
make man a beast and crush woman to
hell." Hinton never wished to get rid of
monogamy. He knew, well enough, it
would be time to talk about getting rid of
monogamy when we have got it, not as a
lip morality but as an actual fact. Most of
us want monogamy, but a few of us do not
want the sham thing any more. Many
good people mistake this demand for a
real monogamy in place of legalised licence
as a plea for excess and laxity, the two
deadliest and dullest things in all the
world.
Love, as Hinton viewed it, that is, a love
76 THREE MODERN SEERS
of the body and the spirit, is the highest
thing we know of yet. We are so absorbed
in sifting moralities and crudities in this
matter that the mysticism is ignored. We
too often leave this trinity of body, soul, and
spirit, which all true love is, to be hurt by
the harlot and the commercialist, while we
are intent on seeking God outside the very
lines He has marked for us to dwell within
while we are in the world. Hinton could
have answered his enemies as a great
preacher answered the indignant person who
said to him, " What ! do you mean to say I
may live as I like ? " The preacher answered,
" Would to God I could live as I like, for
then I would live holily." The world says,
" You may live for yourself according to the
prescribed methods, but there are certain
things you may not do." Hinton says,
" You may not live for yourself, but there
are no things you may not do if love
and the service of your fellows command
them. * " Liberty is your heritage," he
HINTON S ETHICS 77
says to man. " Then be such that you
can claim it."
Asceticism puts unnecessary restraints on
natural passion beyond the needs of the
person or the community. Excess swamps
the mystic vision in all true passion and
love. Hinton would free natural joy if it
holds the law of service, and by service he
means the love which cannot injure.
" Nature has linked together pleasure and service,"
he says. " The self dissociates them, and in trying
to follow either alone it assures its own destruction
in the end. No goodness that is not happy is good
enough for God. Man offers Him his difficult
virtues, his mortified body and stifled affections as an
acceptable sacrifice ; but God answers, Who hath
required this at your hand ? It is the restraint in
the heart and not the external law that matters.""
What we want is love instead of lust,
temperance instead of gluttony, and above
all we want courage to carry out the ideal
we really know. Hinton asserted emphati
cally that self-righteousness inevitably means
making right consist in things and purity a
78 THREE MODERN SEERS
matter of the flesh. In The A rt of Thinking
he said:
"The spiritual and the sensuous parts are not
engaged merely in strife, the best issue of which is
the victory of the higher over the lower. They are
joint factors in a common work to which each
contributes an essential element. For the absence
of a true regard makes the sensuous evil, when with
the desire fixed on good it is not evil. And thus
the wrong state of the soul expresses itself inevitably
in a strife to put away the sensuous, and the very
failure of its effort constitutes the means by which,
in the larger life of the race, the false desires are
made true."
People are always asking, he declares,
what good thing they shall do. But it is
as Christ seems to say, " Do not do at all ;
have a feeling."
The mystery of pleasure was to Hinton a
thing to be faced and understood as much
as the mystery of pain.
" The true religious teachers and deliverers," he
says, "have been simply those to whom it was an
axiom that God could not be truly served in that
which hurt His creatures."
HINTON S ETHICS 79
That was enough. To put our not-
pleasure instead of another s good was
mocking instead of serving God. What
is wanted is to see that the cruel things
which we identify with religion and purity
and have always so identified and still feel
sacred are the same as the cruel things
which our forefathers identified with religion
and felt towards in the same way, and
which we see quite easily to have been evil
and false.
Always with Hinton a cardinal sin was
setting goodness against pleasure.
"The ascetics gratified their souls but crushed
their bodies," he says. " Now we gratify our bodies
but crush our souls. Life is to gratify both soul and
body. That is, for there to be no reason for the soul
to restrain the body, but to be able to let Nature s
demand lead us wholly, and so each to be more
perfectly gratified, for neither is wholly gratified
without the other. It is but a baulking, pretended,
half-accomplished thing. Did the ascetics truly
gratify their souls ? And how far do we truly attain
our sense gratifications ? Much as is sacrificed in
each case, is the thing sought truly gained ? What
6
80 THREE MODERN SEERS
man has not firmly to control his impulses or to reap
fruits of chagrin and emptiness in licence."
Be slaves to pleasure, and you must put
it away. Know how to use it, and it is
absolutely free.
" This is the proclamation," says Hinton ; " good
has nothing to do with putting away pleasure.
Come in, therefore, you pleasure-led people and claim
goodness as your possession. If there is any reason
in a man s putting away pleasure in order to he good,
that means evil in him : let him repent. Let him
repent and become a new creature."
No wonder Hinton was misunderstood.
This doctrine of pleasure scared the anaemic
spiritualist and the vicious sensualist alike,
and the scream of the Puritan and the
Pharisee has continued to this hour.
Not to pursue pleasure nor to put it
away, not to deny passion but to deny self,
is how Hinton approaches the difficult pro
blems of marriage and prostitution. His
great word on the mystery of pleasure is,
" Do not get rid of pleasure, but hold that,
HINTON S ETHICS 81
and get rid of that in it which makes it
bad." This "thing" is evil, we say. Not so,
but let it be different. If many bewildered
and complex people could realise Hinton s
assertion that there are two roads to doing
right, one consisting in putting away wrong-
ness, the other in diverting it, we should
not have to put our saints in monasteries
and nunneries, or our Oscar Wildes in
prison ; but saints and sinners would use
their powers for service and joy, and not
for selfishness only, or for self-indulgence
only.
"The evil," says Hinton, "is not in indulging
passion, but in not following good ; not in putting
away indulgence, but in having no reason to put
it away."
It is the absence of the desire for good,
and then indulging passion, which is the
misery, just as gluttony is eating food for
mere pleasure instead of with pleasure, in
order to make the body strong for service.
Hinton declares you cannot restrain passion
82 THREE MODERN SEERS
any more than you can hold up your feet
with your arms without other support. You
can only divert it and use it, not only for
self but for others. In a letter to Miss
H addon, he says truly :
" Woman s relation to man has been mixed up
with the problem of pleasure: she has been sacrificed
for that. So long as man either pursues or refuses
pleasure, he does, and must, muddle his relations
with women, and cannot get them right ; that is,
true to service. We do not ask even what woman
needs, but what suits us," he says. "Those who
love and honour her most are even most intent upon
treating her with that utter disregard and practical
cruelty (for it is so), intenser, more exquisite, than
can be conceived. 1
To Hinton the whole question was one
of dynamics. It was a matter of so much
force which could be turned from one channel
into another at the will of the holder.
Hinton had much of the inner vision of
the true lover :
" My heart burns," he says, " with indignation
when I hear people talk of the folly and blindness
HINTON S ETHICS 83
and exaggeration of love. In truth, all except those
who are in love are ignorant. It is a telescope given
us, just for once, by God, to reveal to us wonders
and glories hidden indeed from the unaided eye, but
none the less real and glorious for that."
In 1871 he wrote:
" Love in most minds is another word for greed.
It does not know how to accept, it murders whom
it would sustain, it degrades whom it would raise. 1
It was just this feudalistic tyranny in pos
sessive and absorbing love and the gluttony
implied in lust which made Hinton a warrior
for a new ideal in these matters. He saw
clearly that a false restraint implies a false
indulgence, and that a rule of true service
will make fine morals automatic. He be
lieved that man, individually and collectively,
having passed through licence to restraint,
must pass beyond restraint, where there is a
finer liberty than either licence or restraint,
wherein a man or woman might possibly
break a conventional letter of an obsolete
law, but would and could thereby fulfil a
84 THREE MODERN SEERS
higher law of the body and the soul. " I
know how to take care of myself," said a
virtuous young man to this observant doctor.
Hinton replied from the higher law of service
he believed in, " Say rather, I know how to
take care of the weakest woman who comes
in my path."
When passion has become a " balance 01
desire," man s sufferings in these matters
will diminish, because he will have realised
that a passion for service is very different
from a passion for mere pleasure.
" Whatever comes as service," says Hinton, " let
there be no question whether you do it. The law
is, have no law, and this is expressed and made
intelligent merely by that physical condition, a
constant change. Hold to nothing. Be ready for
anything. Let right change as nature changes, but
have absolute regard to claims."
As Miss Haddon says in The Larger Life,
" He only who has refused all pleasure that
service forbids can accept all that service
enjoins."
HINTON S ETHICS 85
Why Hinton s morality may seem so be
wildering is that it contains two apparent
contradictions, which, in fact, are harmo
nious. He wanted to abolish the idea that
a thing is better not to be if there is pleasure
in it, and yet he declares again and again
that "there can be no true having except
in giving up."
This philosophy aims a blow at distorted
asceticism and distorted indulgence. His
great cry is, " Love, and do what you like."
Do not restrain your impulses, but be
able to obey them. Do not abstain from
sensuality, but do not make things sensual.
" If I am to be remembered at all,"" he said, " this
is what I would rather be remembered by, that I
was the man who said. Man is made that he can
rise above the sexual passion and subordinate it to
use. All helping without taking the burden, all
serving that is not heroism, all giving that has not
absolute losing in it, I cannot but have a revulsion
from, a feeling as if I feared its success/ "
He knew well enough that it is impossible
to destroy sensuality by letting it impulsively
86 THREE MODERN SEERS
run its own way, and trust that it may pick
up an ideal of service on the road.
Duty and passion to-day are at war, and
to strengthen one is to inflict a fatal blow
on the other. Hinton made an attempt to
reconcile them to the right ordering of lives.
A social science that deals only with the
external relations of men and women to each
other was to him a mere quackery. From
within were to flow the waters of healing.
Hinton, at any rate, fulfilled his own ideal
of service. He did not commit suicide, but
he gave his life for the many, for he died
as much from a broken heart as an injured
brain. He was overworked, misrepresented,
torn and tortured with his own speculations,
which, in theory, seemed to him good, and
yet in practice would bring, as he knew,
martyrdom on the pioneers of his gospel.
He was a pure and a good man ; but in
accepting his doctrines, Nietzsche s tonic
philosophy of self-control, and Carpenters
quiet wisdom of unhastiness should be
HINTON S ETHICS 87
taken as tonics and sedatives. To dare to
be free, one must indeed be bound. To
dare to take, one must be willing to give.
To ignore law safely, one must have ceased
to be lawless. Love is indeed the fulfilling
of a great law which is outside all cruelty,
commercialism, and selfish absorption. Its
very nature demands absolute mutuality,
perfect freedom, and a trinity of body, soul,
and spirit. One must have learnt to love
in this true sense to be without fear in all
these great things. No false thing can
long endure if the true thing continually
confronts it. " Love and do what you like,"
as St. Augustine realised long before Hinton,
is not a motto for the weak and sensual, but
for the strong of head and the pure in heart,
who, in this way, literally see their God.
CHAPTER III
THE MYSTERY OF PAIN
CHAPTER III
THE MYSTERY OF PAIN
Pain biologically a guardian angel of the body
Also the guardian angel of the soul Examples in
life_ Forward ends " of pain.
FROM a biological point of view pain is the
guardian angel of the body. But for pain
animal life would soon be extinguished.
Pain and life are as much intertwined in the
animal economy as hunger and life. Hunger
is an imperative need. Pain is an impera
tive warning, and so an education. Life
and growth would cease in the first stage of
evolution but for pain. The child cuts its
finger ; it is in pain, so it learns to avoid
the dangerous plaything. The cat warms
itself on the table by the lamp ; it singes its
fur, and, through pain, it avoids the lamp
yi
92 THREE MODERN SEERS
for the future. The boy over-eats ; he gets
pain, and so learns avoidance of that which
causes pain.
Unconscious lessons in hygiene, and hints
of taking what is best and leaving what
is worst in evironment, are quickly learnt
by primitive man, and also by animals.
The latter, it is true, cannot analyse, trans
mute, and change the character of pain and
so make it, in one sense, cease to exist as
irrational torture; but the animal and the
savage unconsciously accept pain s warning
and so prevent future mistakes and extinc
tion. Pain, then, to the savage and the
animal, is a physical guardian angel.
Pain comes to all of us at some time or
another as certainly as death comes, and
to some of us its meaning is as unseen
as death s meaning. The usual attitude to
both pleasure and pain is the attitude of
the child towards punishment and reward.
Most of us, even if we are learning to bear
pain with courage, rather resent it than
THE MYSTERY OF PAIN 93
welcome it. We certainly never seek it for
a given end as we seek pleasure, Few of us
believe with Nietzsche that it is the father
of pleasure, or that it is the most educative
and valuable of gifts.
When Hinton wrote his little book on
The Mystery of Pain, people were even more
in the dark about its inner significance than
they are to-day. Hinton saw very clearly
what he calls the " forward ends " of pain.
To him pain, far from being an evil, is an
essential element of the highest good, felt
only as evil by us because of our want of
knowledge and want of love. Even Oscar
Wilde, in his Soul of Man under Socialism,
which of course was written long before
his true understanding of acute suffering,
says :
" Pain is not the ultimate mode of perfection. It
is merely provisional and a protest. It has reference
to wrong, unjust, and unhealthy surroundings. When
the wrong, the disease, and the injustice are removed,
it will have no further place. Its sphere lessens
every day."
94 THREE MODERN SEERS
Hinton believed that the true idea of the
mystery of pain will be born out of the
death of the false idea of pain. He realised
very clearly that the pain we suffer is often
suffering we make for ourselves, because we
do not like the idea of giving. We all
know, if we have suffered acutely, that when
we go through any great crisis, bodily or
spiritual, we are giving to others through
the things we learn and the way we de
velop. We are being ground by God s
wheel of necessity, not only for our own
good, but for the good of others, so that
ultimately w r e can see, even here on earth,
that every pain we bear and conquer has had
" forward ends."
Hinton looked upon pain as nutrition,
and the service and human love which
ought always to be a result of that as
function. It is not pain itself, according to
Hinton, which is evil, but pain seen by
itself, as the discord in music seems a jar
until it melts into a harmony. Here, once
THE MYSTERY OF PAIN 95
more, we find that it is not the thing itself,
but the way we approach and use it that is
of vital importance.
Hinton, all through his philosophy,
emphasises the fact that we must not
confound eternal truth with the limita
tion of our perception with regard to
truth. When we are in the midst of
our sufferings we are necessarily swamped
more or less in our limitations, and so lose
sight, for the time, of the great meaning
behind the experience. This meaning is
that something is accomplished in our
experience which is unseen by us, and so
makes conscious or unconscious sacrifice
a good.
By sacrifice Hinton means love willingly
or unconsciously shown towards others.
This unseen work that is done indirectly
through us is something done directly for
others. Science, our own experience, and
certainly all true mysticism, teach us that
" things are not what they seem." Hinton,
7
96 THREE MODERN SEERS
in his Mystery of Pain, makes this very
clear. He says :
"It is evident that all the effects of the events
with which we are concerned are not, and could
not possibly be, perceived by us. We see and feel
things, alike the great ones and the small ones, as
we esteem them, only as they affect our senses : that
is, only in small part and for a short time. They
soon pass beyond our sight, and while they are
within it they never show us all they are, often those
which are the greatest seeming to us the least. How
little we are able, often, to calculate the influence
even upon our own future of events or actions of
which we seem to have the most perfect knowledge
at the time, and of the effects of these events on
others, which must go on, so far as we can estimate,
without any end; only the smallest fragment is
within our view. It is one of the first lessons taught
to men by experience, not to judge of events by
what they seem alone, but to remember that there
may be much more involved in them than appears.
To judge of our life, therefore, merely by that which
is seen of it, is to commit ourselves to certain error."
So that the thought Hinton emphasised,
that in all our experience there is some
unseen relation to spiritual things, to a
THE MYSTERY OF PAIN 97
spiritual work in man, makes on us no new
demand. It is but the carrying out to their
legitimate, and surely to their natural result,
principles which experience has established.
We shall certainly be thinking and feeling
falsely respecting our life if we cannot
recognise some unseen bearing of it. For
we do not, we know we cannot, see the
whole.
And this principle is established not only
by moral experience. It is the lesson w r hich,
almost more than any other, science teaches
us also. In exploring the material world,
we soon find that, in order to understand
any part of it aright, we must recognise
things which are unseen, and have regard to
conditions which do not come within our
direct perception. It is enough, as Hinton
points out, to instance the pressure of the
air, of which we have no consciousness ; the
motion of the earth, equally unperceivable
by us ; the hidden force lurking in unseen
atoms ; of chemical affinity or electricity ;
98 THREE MODERN SEERS
the vibrations which traverse the universal
ether; and, in fine, that invisible unity
whereby (holding to the unseen) man has
traced out in nature a perfect order amid
all contusion.
Hinton concludes, in every summing-up
in his books respecting the mysterious work
ings of pain, that it has ends far beyond
the interests of the person who bears it,
and for these secret ends we must look
beyond ourselves. All must realise, on
looking back over their lives, that their
deepest miseries, their intolerable anguish,
and their so-called " losses " had " forward
ends," not only for themselves but for
others. Most of us have paid, what seemed
at the time, a terrible price for the increase
in our humanity and the decrease in our
personal vanity, or the uprooting of our
jealousy and the intensity of our powers
of loving. The people who tell us that
pain should be got out of the world would
also tell us that no harmony in music can
THE MYSTERY OF PAIN 99
contain a discord. How many of us in this
mortal life can trace the " forward ends " of
our personal pain ? It becomes easier once
one believes, what Hinton truly believed,
that the " forward ends " justify the painful
means. Take any example of suffering.
If you have had a lonely and misunder
stood childhood, perhaps even real cruelty
and physical disablement as a result of that
cruelty, which may last you all your life,
what has that done for you ? Every little
child you touch and make happy can
answer the question for you.
What if, at the very height of your
idealism and romance, you failed to marry
the man or woman who seemed the only
person in the world who could help you
to obtain your ideal and fulfil yourself?
What if, instead of living side by side with
what you imagined to be your mate, you
had to have three hundred and sixty -five
breakfasts, dinners, and teas a year with
one who chiefly made demands on you, and
100 THREE MODERN SEERS
rarely gave you the spiritual and emotional
food you craved, but drew from you all
you had to give ? Are there no " forward
ends " there ? Perhaps only your children
and grand-children can answer that question.
One recalls what John said in The Choir
Invisible, in the one love-letter he ever
penned to his Jessica, the woman whom he
missed marrying, though she was his affinity,
a woman who lifted every action of his life
out of the commonplace. When he sends
her his son, as a youth about his own age
when he first met her, he writes :
44 I may not boast with the Apostle that I have
fought a good fight, but I can say that I have
fought a hard one. The fight will always be hard
for any man who undertakes to conquer life with
the few and simple weapons I have used and who
will accept victory only upon such terms as I have
demanded. For, be my success small or great, it
hits been won without wilful wrong of a single
human being and without inner compromise or
other form of self-abasement. No man can look
me in the eyes and say I ever wronged him for
THE MYSTERY OF PAIN 101
my own profit ; none may charge that I have smiled
on him in order to use him, or called him my
friend that I might make him do for me the work
of a servant. Do not imagine I fail to realise
that I have added my full share to the general
evil of the world ; in part unconsciously, in part
against my conscious will. It is the knowledge of
this influence of imperfection for ever flowing from
myself to all others, that has taught me charity
with all the wrongs that flow from others toward
me. As I have clung to myself despite the evil,
so I have clung to the world despite all the evil
that is in the world. To lose faith in men, not in
humanity ; to see justice go down and not believe
in the triumph of injustice ; for every wrong that
you weakly deal another or another deals you, to
love more and more the fairness and beauty of what
is right; and so to turn with ever-increasing love
from the imperfection that is in us all to the per
fection that is above us all the Perfection that is
God, this is one of the ideals of actual duty that
you once said were to be as candles in my hand.
Many a time this candle has gone out; but as quickly
as I could snatch any torch, with your sacred name
on my lips, it has been relighted. 11
This was the kind of " forward end "
Hinton had in his mind when he wrote
102 THREE MODERN SEERS
his Mystery of Pain. Every man, every
woman, who has lost the personal and made
the apparent loss serve such a "forward
end " as this is at peace, not only about his
own destiny, but about the general upshot
of things.
Certainly there are worse things than
mere loss by separation. Suppose a man
or woman you loved betrayed you, as the
world calls betrayal, mocked and scorned
you secretly, misunderstood you, derided
you even. Well? Have you not again
and again given a tenderness and help to
some tight-mouthed, embittered woman or
man which she or he would never have
gained by their mere personal absorption
in another ? It has probably only been a
means of understanding another sufferer,
for those who mock and betray are in
some form of terror or pain. If, again,
you have loved with both the mystic and
the human in you, with all the body, soul,
and spirit of you, and death, Nature s
THE MYSTERY OF PAIN 103
mother, took that very soul of your soul
out of your reach when you imagined that
it was most vital to you here and now
what then ? Only those who have had to
face utter and complete loneliness of body,
soul, and spirit by the bedside of what
looks so terribly like the end can realise
how difficult it is, just then, to believe
that this pain of separation has greater
" forward ends " than any other. Hinton
knew, Dante knew, all true lovers who have
lost and found again after the great change
of death know, that pain is first nutrition
and then function.
There is but one condition for peace.
It is not an easy one, but it is a certain
one. It is to be true to what we know
and then remain receptive. Pain in this
way merges, by the law of its nature, into
happiness, a happiness which not only
affects a single person, but a multitude.
Some know that death is often the only
way to the very truth and the life we
104 THREE MODERN SEERS
hungered for even in the midst of what
seemed a perfect love here. It may have
heen the only way to the greater love
which sweeps us beyond the merely per
sonal into that region of service and love
which Hinton believed in with all his heart
and soul.
It is strange how we go on dreading
pain when it leads us to the open road of
understanding and love again and again !
How many people do you know who have
been truly helped in the big, broad, human
sense except by those who have suffered ?
Even physical suffering, whether acute pain
or illnesses lengthened out to months and
years, teach us how to rest and to gain the
inner vision which all physical rest should
bring in the intervals of pain. It is only
the resentment against suffering, the un
willingness to accept it as a lesson in
some unseen service, which causes its real
anguish. In the midst of suffering we
cannot realise what a gift pain is, but some
THE MYSTERY OF PAIN 105
of us have come to the time when we can
say honestly, and from our very hearts, that
we would gladly, not grudgingly and of
necessity, but gladly suffer all over again,
if another soul could see, as our soul sees,
the " forward ends."
Hinton knew the great secret of the
other, clearer side of things when he said,
" Never be afraid of giving up your best,
and God will give you His better." He
did not, of course, mean this in the selfish
spirit of thanksgiving for selfish ends, or in
the expectation of more good to follow, but
in the spirit of love which says, " I would
bear this for my neighbour, even if I have
to be damned for it." Hinton knew, as
Christ knew, that giving up is the one
condition of having a better thing. When
we give up our jealousy, for instance, we
get a true realisation of love. " He that
loseth his life shall find it," was not the
sorry jest of a carpenter s son, but the latest
discovery of science and philosophy by those
106 THREE MODERN SEERS
who know more than they dare at present
reveal.
"Giving,"" says Hinton, " is an absolute good:
that innocent loss and pain, even the unconscious
like the willing loss, is really giving, and, further,
this good (of giving) is always ready to be the boon
of every loser, however long delayed, as soon as ever
he accepts his pain and is glad for its good s sake
that he bore it. Pain is giving, and giving is good.
In giving pain to man, then, God is giving him the
best thing. Perhaps this is the only world in the
universe where giving is pain/ 1
As we get the newer vision we shall be
less agitated as to what comes to us, and
more anxious as to how we bear what
comes. It is not what we get which matters,
but what we are ; not what we lose, but
what we gain. It is how we receive pain,
what experience we gain for ourselves and
others through our individual suffering, that
is the main thing. Ilinton would have us
always stop to consider, in the questions
of pain and pleasure alike, not so much
how pain and pleasure may affect us in-
THE MYSTERY OF PAIN 107
dividually, but how they, through the
absorption of them into character and
actions, affect others. Having freely re
ceived, either from pleasure or pain, it is our
part to transmute both into a blessedness
with which each and any human being near
us can enrich himself, and so hand on the
same good to others. " 1 will scatter myself
among men and women as I go," was not
only the privilege of the big, human-
hearted Walt Whitman, but of every man
and woman who has suffered enough and
loved enough to dare to give of what they
have received. The bondage of both plea
sure and pain, according to James Hinton,
is the bondage we make out of our insistence
on self-seeking.
" That hurts me," we say ; " this satisfies
me"; and out of that conception we get
much less development or even happiness
than from the cry, "Out of these depths my
very so-called enemy can get the joy I have
had to miss." When man can truly say of
108 THREE MODERN SEERS
pain, " Yes, this hurts me so that I can give
the result on to you," and of pleasure, " This
takes possession of me so that I can fling
the joy on to you, whether you are my
friend or rny slanderer," then we are nearer
the meaning of Hinton, much nearer, than
when we approach both pleasure and pain
either as things to be avoided or things
to be sought in and for themselves alone.
Man has learnt much, but he has infinitely
more to learn, even in this world, for he has
not as yet been able to rid himself of sorrow
as an evil thing. It is possible that in this
world we may never get rid of sorrow and
suffering, but we can all transform them and
transmute them into an ardour for service
which has an exquisiteness of its own as great
as pleasure itself, perhaps greater. "The
seeming of our life," says Hinton, " is not
the truth of it." The great secret is not
to seek either suffering or pleasure, but to
accept them when they come as inspirations,
or, in other words, as means to a definite
THE MYSTERY OF PAIN 109
end. When once one has learnt this, in
ever so small a degree, the whole of life is
altered. It is as if we had pierced the veil.
We have all to learn, though we do not see
the end, to trust the end, and out of trust a
curious insight comes, and a distinct know
ledge. Once the conscious and sub-conscious
selves meet in a harmony of understanding
of spiritual "forward ends" then the fret
and jar and doubt are for ever laid to rest.
" By giving," says Hinton, " to our pains a place
of use and necessity, not central in ourselves but ex
tending to others, and indeed affecting others chiefly
as existing for and essential to God s great work in
the world, by giving to our painful experience this
place, the whole aspect of pain would be changed.
A Christ, a mother, a martyr, and a lover have
this vision, and the nearer we are to their point of
view the less we worry about the sordidness of pain,
because we are concerned with its mystery and
beauty. The mental understanding of what suffer
ing indicates alters the actual suffering."
Pain, if it could be recognised as develop
ment, and in a sense as joy, would be as
110 THREE MODERN SEERS
mucli welcomed as pleasure is now. We
have distorted our conceptions of both
pleasure and pain. We are afraid of both,
instead of recognising them as two parts of
the development of the soul. They are the
male and female of the spiritual life ; neither
are good alone but as a completion the one
of the other. As Hinton so well puts it :
" The reason we are made, or seem to be as if we
were made, for pain, is that we are made for love. I
don t mean grudging, unhappy sacrifice, but love,
which, 1 laving freely received, freely gives and suffers
gladly, if need be, so that pain is swallowed up
in love and turns thereby into joy." 1
We may well pray to be delivered from
pain as it is usually understood. When we
are delivered from pain as we now under
stand it, that is the bondage of pain, into
the understanding of pain as freedom and
education, then, and then only, can we
rightly understand pleasure. What makes
pain to us what it appears to be is that
man is constantly aiming at ends which do
THE MYSTERY OF PAIN 111
not involve any giving up. When these
ends are denied him he suffers, and he
will always suffer, in a way unnecessarily,
till he accepts once and for ever the great
truth that a man only finds when he gives
up, that is, when he has ceased to clutch
or even demand or expect for himself, but
takes pleasure and pain as they come and
gives of the good he has received, as chance
offers. It is the very pith of all the deepest
and yet simplest philosophies of the world.
It is, probably, the one key we have to the
other side of things where giving may pos
sibly be as certain a law as the law of
gravitation is here.
In these days people are saying very
contradictory things about pain. One
school says it is a very good thing and
should be sought, and another says it is
a very bad thing and should be shunned.
Those who say it is a good thing are right,
and those who say it is a bad thing are
right; but they each hold only half of
8
112 THREE MODERN SEERS
the truth. If the people who say pain is
a good thing mean that it is good as a
means to an end, then so far they are right ;
but if they say it is good for and in itself,
and as an end in itself, then they are wrong.
If those who say pain is bad mean that all
senseless suffering is bad, they are right so
far, but they must say a little more. The
great rule here, as in many other matters, is
not to seek, but to accept what comes in a
new spirit.
Pain once seen as a means to an end, a
discipline, an education, then the old vin
dictive idea of it as an atonement or a sense
less punishment goes the way of all childish
and cruel things, in the face of a bigger
vision. When the unseen ends for which
pain has moulded us are understood, then
we are out of the bondage of a very present
death. Hinton realised, as very few have
realised, that the u true affinities of sacrifice
are with pleasure, with rapture even." Every
one who has willingly given up the lesser
THE MYSTERY OF PAIN 113
for the greater, the personal for the uni
versal, an appetite for a passion of service,
knows this to be true.
This newer conception of pain as a good
or necessary thing must, of course, not
induce us to seek pain for itself, or in any
way to undervalue joy. This is exactly
where many good, true, devout, and limited
people make a great mistake. Men have
always recognised a goodness in things that
are painful, even without analysing or un
derstanding their feelings about it. They
have recognised the goodness in things ap
parently evil, and certainly painful, but they
have mistaken where the goodness comes
in. They have confounded the goodness
which belongs to sacrifice or love with the
goodness which is in pain itself, as a mere
cleanser or restorer. They have mistaken
the means for the end, hence asceticism.
This seeking pain as a good in itself, and
not as a means to good, and cultivating
self-denial as an end, and not as a way to
114 THREE MODERN SEERS
an end, is just where religious and well-
meaning people put stumbling-blocks in the
way of weaker brethren.
The mystery of pain is a prelude to the
mystery of pleasure. It is the apparent
discord melting into the true harmony. The
spiritual law is that the mystery of pain
merges by degrees into the mystery of
pleasure. Pain is the very root of pleasure.
" Only that painful thing is good which has
in it the root of pleasure, 1 says Hinton, in
his Mystery of Pain, and he is right, for
this it is alone which serves others good.
Therefore no arbitrary, self-chosen sacrifice
is good. There is no source of joy in it. It
fails of its very first condition, spontaneous
love. The merest feeling of vanity or
hope of salvation for self alters the whole
character of giving up for others. Only that
sacrifice is good, according to Hinton, which
we accept for another s sake, or that which
serves as an end unseen by us. For, seen
or unseen service and joyous sacrifice is
THE MYSTERY OF PAIN 115
good, but only when it is for service ; and
by service Hinton always implies love.
According to Hinton, we must look upon
our pain as our contribution to the redemp
tion of the world. In this way, he says,
we link our weakness with omnipotence,
our blindness with omniscience. Hinton s
conclusion to The Mystery of Pain leads us
to realise that he believed that it is as good
to be sacrificed, to be poor and wretched,
halt, maimed, and bruised, heart-broken,
spiritless, incapable, and apparently lost, as
to be happy and prosperous ; if not for our
sakes, it is for some one else s good that this
is so. Torquemada may have contributed
as much to your development and mine as
Joan of Arc has.
Vindictive condemnation, without under
standing of what we condemn, may possibly
bring a retribution for the condemner he
least expects. Hardness of heart, self-
sufficiency, mere intellectual vainglory, and
cut and dried morality need all the suffering
116 THREE MODERN SEERS
the great Spirit can send to enable a man
and woman to come out into the region of
forgiveness and loving-kindness.
We are all, whether we know it or not,
helped by invisible helpers, and the greater
the need the stronger the help. If pain
teaches us what we refuse to learn without
it ; if it helps us to strengthen others and
control ourselves as we could not have done
if we had not learnt our own lesson with
tears and misgivings ; if it tends in a small
degree towards the redemption of the world,
as it is meant to be redeemed, let us cease
croaking and groaning over our sufferings,
and cry with Browning, as he passed into
the clearer paths he was assured of:
" Now, at noonday, in the bustle of man s work time,
Greet the unseen with a cheer !
Bid him forward, breast and back as either should be,
Strive and thrive! Cry, Speed, fight on,
for ever there as here/ "
George Fox s description of his spiritual
awakening might be repeated by some of
THE MYSTERY OF PAIN 117
us when we first realise the inner meaning
of the mystery of pain :
" Now was I corne up in spirit through the flaming
sword into the paradise of God. All things were
new, and all the creation gave another smell unto
me than before, beyond what words can utter."
Hinton hit and hurt as he was by those
who ought to have been wise enough to
understand his message, misunderstood as
he was by the crowd, scarcely realising the
might of his own vision guessed, at any
rate, that the joy of heaven is the joy of
giving up, of saving others out of our
own lessons in sin and pain. The nearer
we approach to this spirit, not grudgingly
or of a necessity for personal salvation, but
in the lover s mood of lavish exaltation of
longing to rob himself in order to bless
what he loves, just in proportion as we
approach this newer view of love shall we
realise what the mystery of pain really
means.
When we know that perfect joy is perfect
118 THREE MODERN SEERS
giving, then we are near the kingdom of
divine things; and divine things are not
dull things, but have in them the fulness we
dimly realise when we love, when we hear
music, when, in fact, we are as little chil
dren, and so in the mood to catch the
undertone in natural, mystical things.
Love in service that is, a giving up
readily for another s need, no matter how
degraded or wretched we may assume that
person to be who needs our help love in
service is to the soul what healthy exercise
is to the body, according to Hinton. When
we are in feeble spiritual health we begrudge
the giving, and so concentrate our power on
ourselves alone, as in disease our thoughts
are on our physical inconveniences, and our
very muscles refuse their work as our physical
vigour is impaired.
Let us realise then, quite simply and
bravely, that as man rises, he often suffers
more, not less. He ought to complain less,
it is true, as he understands more, for the
THE MYSTERY OF PAIN 119
meaning of his pain becomes evident to
him. " Before the eyes can see they must
be incapable of tears," says Mabel Collins
in The Light on the Path. As Mr. Binns
points out in his Life of Walt Whitman :
"The wise soul uses the excellence of things,
and so things hurt it not at all. Live your life,
then, in faith not in fear, such is the word of the
Mystic."
To sum up, pain is the guardian angel
of the spiritual man as well as of the beast
and the primitive man. From a biological,
mental, and spiritual standpoint pain is the
thing as yet we can least dispense with, and,
when joined to its twin, love, can wash us
cleaner and heal us more certainly than any
thing else in the world. Those who suffer
learn; those who love know. Those who
have learnt through the knowledge suffering
and love can alone bring dare to be fools
as the world counts foolishness, dare to be
despised and rejected of men and acquainted
with grief because their vision makes them
120 THREE MODERN SEERS
free. They take, in all its literalness, one of
the sayings of Jesus only lately discovered :
" Let not him who seeks cease until he finds, and
when he finds he shall be astonished. Astonished he
shall reach the Kingdom, and, having reached the
Kingdom, he shall rest."
CHAPTER IV
THE MYSTERY OF PLEASURE
CHAPTER IV
THE MYSTERY OF PLEASURE
False conception of pleasure Hinton s view of it
as lover of nature and mystic The ascetic and
sensualist foes to right understanding of pleasure
Pleasure a right in itself Restraint alone not
enough Sexual love as a sacrament Nature
makes goodness and pleasure one in the marriage
relation Relationship between man and woman
a mystical one.
To the average Anglo-Saxon mind, pleasure
does not suggest a magnet for drawing souls
to heaven. Pain, some of us argue, is justi
fied in the scheme of things through its very
evident results in nations and persons ; but
pleasure, the sheer joy of a thing for itself,
smacks of immorality or impulsive and
youthful licence.
Pleasure, to many people, often implies a
worse pain than pain itself, because of the
123
124 THREE MODERN SEERS
false conception we have of an imperative
need in our nature, a craving as urgent as
hunger or thirst, the need for legitimate and
delicious joy. It will take some of us a long
time to get rid of the monastic system, as
Hinton so well describes our unnatural re
straints to be. In nothing do we need a
way of escape more than in our slavery to
traditions about this matter of pleasure.
If we wish to be artists in life, Hinton
maintained, we must follow what he con
sidered to be the painter s methods in de
velopment, and work from sheer impulse,
through restraint and detail, to a deeper
and simpler expression. In this question of
pleasure we have not even begun to under
stand the impulse behind pleasure, though
we are grappling with elaborate detailed
restraint in the matter, in a ferocious moral
anxiety lest we should be damned before we
have co-ordinated our system of personal
torture in order to effect personal salvation.
The larger freedom, which implies neither
MYSTERY OF PLEASURE 125
restraint nor asceticism, is not as yet within
the range of vision of the majority of people.
Before analysing Hinton s wise and unwise
views of this mystery of pleasure, it may be
well to imagine that our preconceived con
ceptions of pleasure do not exist.
Let us look at the matter from a natural
standard and a mystic standard, not from
the standard of the sensualist and the
ascetic. This is very difficult, as no question
is so bound up with terrifying inanities and
ugly misconceptions as this one of pleasure.
From a biological point of view, pleasure is
a guardian angel of the body as much as
pain is. One impels the animal to choose
the pleasing thing in function which will
intensify the vitality of the race, as the other
defends the animal from the thing which
will injure or extinguish physical life. If
we start with the assertion that the condition
for taking pleasure is freedom from self and
at the same time is a true expression of self,
we shall, in following out this apparently
126 THREE MODERN SEERS
contradictory statement, realise that what
Hinton believed is true, that whatever is
most pleasure will be found to be the true
order in the end. Whatever gives the most
freedom to real love, whatever gives the
most passionateness of joy to passion, will
be the nearest to service and not the furthest
away from it.
Because we make war on pleasures that
are against service we ought not therefore
to make war on pleasures that are for service,
or we shall divert the great force of true
pleasure to false issues and so divide power
against itself.
Hinton saw the force of this as perhaps
no modern moralist has. When people
speak of pleasure, they are more often than
not confounding pleasure with impurity,
laxity, or excess. It is as if we declared
that the cough of a consumptive is the man
himself. We have to face the mystery
of pleasure, not as we imagined it, but as
it ought to be. The change of attitude
MYSTERY OF PLEASURE 127
which is bound to come in this matter is
a spiritual one more than a physical change.
The kind of purity and restraint the average
person advocates is the kind of purity
disease or mutilation might bring, not the
joy and throb of a healthy organism re
sponding to and attracting all things that
make for life and not death, for sanity and
not excess.
Hinton gives a very good instance in his
private manuscripts of the pitiful inversion
the natural joy in natural things can
undergo.
A man came to him once in great distress
because he thought he had hurt the purity
of mind of his wife by persuading her to
have a bath with her baby in his presence.
They had all enjoyed it like children, till
the false idea came to the man, the idea of
impurity. He could not see, even when
Hinton pointed it out to him, that the only
demoralising thing in the situation was his
feeling of demoralisation. It was as if a
9
128 THREE MODERN SEERS
flower felt it a sin to shake in the wind or
open to the sun. A father and mother and
child being joyously and intimately one, a
sin ! It makes one wonder what sort of
training in purity ought to follow these
stuffy misconceptions of the degradation of
the sweet, clean senses ! The pathetic thing
was that the man seemed to despise his wife
for what he had asked her to do. This so
often happens under our false conceptions
of purity and pleasure, where mock modesty
and insincerity on a woman s part and
conscious scheming on the man s part take
the place of natural impulses and mystic
forces. Our righteousness, in these matters,
must not be as filthy rags. As the author
of The Modern Mystics Way says truly,
" Love and worship body and soul with
soul and body and you may do what you
like and love body as passionately as soul."
In other words, we are to make ourselves
such within, that goodness shall not lead to
evil results.
MYSTERY OF PLEASURE 129
Hinton realised, quite as much as
Nietzsche did, that it is not only our
badness that is bad, but our goodness in
these matters. Hinton emphatically de
clares that the wisdom which scorns sense
is folly, and the purity which puts sense
aside and wants to dwell above it is not
purity, but impurity. The great secret is
surely not to want to live above any one
beautiful function or feeling we have, but
in unity with it and with the larger self,
which is, or should be, at one with the
smaller self. It is not less life and joy and
pleasure we want, but more ; and we must
try to dissolve our discords into harmonies
with respect to these matters. It is not an
increase in the pitiable army of the underfed,
anaemic, miscalled spiritual men and women
we need, but an increase in the well-
nourished, clean, robust, mystic, and joyous
lovers of the world who are no more afraid
of their healthy bodily functions than of
the pain and loss and development which
130 THREE MODERN SEERS
precede and follow all the great growths of
the heart and soul.
Many people think that there is no choice
between badness in pleasure and goodness
in restraint. Everything depends on the
point of view.
" Suppose, 11 says Hinton, " because they are so
delicious to eat, that pineapples were forbidden to
be seen except in pictures, and even in them there
was a sort of doubtful feeling. Suppose no one
might have a sight of pineapples unless he were
rich enough to buy one for his own particular eating.
The sight and the eating being so joined together,
should we not have made life in respect to pine
apples, and our gluttony about them, as impure and
wretched as it is now about women and pleasure?
Suppose some one awoke to the fallacy about pine
apples. What then ? Should we go on submitting
to the idiotic feeling? No. We should not get
rid of pineapples, but we should change our feeling
about them."
Hinton says that, just in the same way,
when women have faced some things they
must be brave enough to realise what it
is that wants taking away ; not the reality,
MYSTERY OF PLEASURE 131
but the pretence. Women, he says, must
get rid of the feeling which makes them
say, " Let any hypocrisy and mischief be,
but no shock or effort must come to me."
Men also must get cleaner hearts and
renewed spirits before either men or women
can dream truly or act truly about those
passionate mystic pleasures which are able
to cleanse and strengthen and ought never
to degrade or weaken our souls. As
Hinton truly declares, nothing can give us
a true heaven again but this giving of a
true earth to us again, and this giving of
earth to us, in the sense he means, is
not the restraint of impure pleasures and
passions, or an excess of sensuality, but a
new vision of the purity of pure passions
and pure pleasures.
Hinton recognises what so many moralists
fail to see, that no pleasure can possibly
degrade a man not already degraded by
acting for himself. This acting for self
is what Hinton condemns all through his
132 THREE MODERN SEERS
philosophy. He believes that it is at the
root of all our distorted virtues and false
sins. In a right, he says, there cannot be
a wrong. The wrong is in us, in our
attitude. All pleasure taken merely for
self degrades. It is the taking for self
that degrades it, not the thing taken.
Absolute absorption in anything is in
harmonious and so wrong. It is a mistake
to think that goodness consists in putting
away pleasure. Pleasure is not only not
wrong in itself, but a right in itself; yet a
man centring his life wholly round pleasure
is wrong, as even work is wrong if it
absorbs all the faculties and thoughts of a
man. The casting out of self, to Hinton,
means, not a sinking of individuality and
the cultivation of mock heroism, but a
defining of real individuality and a realisa
tion of others needs so that impulses move
in the direction of service, not only for
others but for self.
This is a very important point in Hinton s
MYSTERY OF PLEASURE 133
ethics. Hinton would say, Love your
neighbour as yourself, because you realise
through your own needs and development
what are your neighbour s needs. Neither
a thwarted, crushed self nor a thwarted,
crushed neighbour is a fulfilling of the law
of service, as Hinton understood service
or love. In these matters we are not to
cast out self in a mock heroism or forced
sacrifice, any more than in service or love
we are to cast out sense. We are to
fulfil the demands of a real self and a sane
service in order to get rid of a false self
and an artificial service.
It is the having self alone, apart from
service, which is the stupid thing, because
then the self is false, even to itself. It
is always to be the self for and in with
others from the first. Not pleasure first,
but service and good first, and then all the
pleasure it is possible to have. Self-virtue
is bound to bring self-pleasure in its train.
This is what people cannot and will not
134 THREE MODERN SEERS
see. The only good is to desire good ; and
good thoughts, as Hinton again and again
puts it, are thoughts for service.
The putting away pleasure, he saw clearly,
is a necessary result of pursuing pleasure.
Do not pursue pleasure, says Hinton. Do
not put it away either. Keep the law of love
or service in your heart, and the servants
of true pleasure, joy and purity, will come
along unbidden. Pleasure is only a tyrant
when it is pursued. Be its slave, and it
debases you. Be free of it and yet welcome
it when it comes, and you know the true
joy of living. To insist, says this seer, on
refusing good because it is pleasure binds
most cruelly, most fatally, most deeply, and
with hardest pangs to be loosed, this yoke
of pleasure on the soul. It is the utmost
depth of bondage to it. But get rid of the
search for pleasure, and in fact the search
for anything, and then take all joy as it
comes along. When we have once realised
that goodness and pleasure are not foes but
MYSTERY OF PLEASURE 135
allies, we are on the way to understanding,
not only Hinton s meaning, but earth s
meaning.
" Man," says Hinton, " cannot hear the voice of
good when it calls in the tone of pleasure. His ears
are deafened to that sound, and though service play
to him upon an instrument of joy, with ever such
charms, his dull feet will not move."
There are two ways, according to Hinton,
in w r hich pleasure may be treated. Let
all pleasures be counted evil unless some
thing makes them good, or let all be
counted good unless something makes them
evil. Pleasure is good if made good, bad
if made bad ; but pleasure in itself is not
an evil, but a good thing.
There are two deliverances in this matter
of pleasure deliverance from the rule of self
and deliverance from fear. We must in
dividually face this question of pleasure by
marching up to it, looking it in the face in
order to know the difference between realities
and conventions, and then simply set about
136 THREE MODERN SEERS
our work with courage and simplicity. In
sight soon comes to us if we are true and
fearless. However traditionalised we are,
sooner or later we must face this question
of pleasure. Is not heaven itself supposed
to be pleasure ? If we are to enter there,
even according to dogmatic belief, we must
surely learn here not to be afraid of pleasure,
or we may, when we reach the other side,
find ourselves like cripples in a dancing-hall,
a little out of place. Was not that a wise
man, demands Hinton, who asked, " Why
should the devil have all the best tunes ? "
and he gave to God s service all the best
music he could find.
Pleasure is good, but only utterly good
when it is merged in love or service ; and we
must always bear in mind that service cannot
rule over pleasure if we make it second to
anything. Make love, real love, rule and
follow any pleasure you like, because then
you cannot make human beings a mere
means to your private pleasure or end, but
MYSTERY OF PLEASURE 137
must first allow them to be ends in them
selves, as Kant so simply sums up these
intricate ethics for us. Service must rule
first. If not, we have thrown away our
safeguard, as Hinton says, and given our
foes dominion over us. We must be slaves
to no one, and to nothing, and servants of
nothing but service ; and by service Hinton
always means love in its best and sanest
sense, as Christ and Buddha interpret love.
Nothing else can give the passion, the
courage, the vitality we need for daily in
spiration and usefulness. Service or love is
the only power pleasure will obey. That
is, nothing else can make the giving up of
pleasure itself a pleasure. Pain and pleasure
alike are but incidents; they are both not
causes, but effects. Pleasure is not a thing,
not any action or process even. It is the
gratifying of a tendency or impulse. Any
tendency made strong enough to be a passion
gives pleasure. That is the natural law.
The passion or tendency arises from a need,
138 THREE MODERN SEERS
the good of that need arises from the fact
that the need itself is, or should be, for
service. So pleasure is an incident, not an
end. The tendencies express the needs, and
the fulfilling of the needs is pleasure. As
Hinton says :
We cannot even eat our dinners rightly, cannot
have our relations right to mere dead flesh of beast
and bird and roots of the earth, till our thoughts
are off pleasure as a first cause."
Hinton knew a great secret. It is not
enough to restrain passion. The passion
itself must be right. It is a mistake to
imagine that in any world restraint of
passion would suffice for virtue. The
people who would spiritualise passion must
first humanise it. The best-meaning people
often make a mistake in this matter, and it
is from this wrong conception that they
inculcate into young healthy creatures a code
of morality that both their natural and
mystic intuitions repudiate. The child is
often nearer the seer than the rigid moralist
MYSTERY OF PLEASURE 139
in these matters. Not restraint, then, but
the condition in which restraint is no more
called for, is the only true good.
" Let pleasure," says Hinton, " be no more a power
to ruin and destroy. Learn to be able to use it and
not to be crushed by it ; to be able to stand up erect
as men even in face of it, and so be able to pursue
service in the midst of pleasure."
"What right have we?" asks Hinton,
" to assume that a pleasure is not a duty ? "
It is sad to realise how much needless
suffering and needless sense of sin come
about through a wrong conception of plea
sure. Nowhere is this seen more pitiably
than in the relations of the sexes ; and this
is what Hinton realised towards the end of
his life more than almost anything else.
Sexual love, to Hinton, was a sacrament,
which it was a sin to withhold and a sin
to profane. Sexual love implies, to many
minds, a mere physical relationship, and so
confusion naturally arises between the ideas
of a man like Hinton and the interpretation
140 THREE MODERN SEERS
of these same ideas by one who. has the
average conception of love and morality.
The over-emphatic and therefore untrue
emphasis of the physical, insisted upon by
sexual gluttons, was to Hinton a shocking
and stupid way of approaching what was,
to him, the most beautiful and mystical
thing with which we have to reckon
the absolute need of a man for a woman
for his complement of body and soul;
and the woman s equally imperative need,
her need of man s need of her, as Heine
puts it. To treat this great spiritual fact
only from the bodily side was, Hinton
declared, as if, in listening to Sarasate play
ing the violin, we were always thinking
about the cat s bowels and horses tails
used to produce the instrument. Modern
science has to be thanked for knowledge
of actual physical facts in these matters
of sex, for all facts are important enough
in this question, around which are more
traditions and muddle-headedness than in
MYSTERY OF PLEASURE 141
anything else. Science, however, has also
unfortunately helped a little in the attitude
many still retain, the attitude of too much
emphasis on the mere bodily function in
stead of on its mystical inwardness.
Hinton s attitude, when facing this dif
ficult problem, is the attitude of one seeing
and believing in the mysticism, the purity,
the beauty, and the force for good in sex, as
Nature and the great Spirit in and beyond
Nature mean sex to be. Neither Nature
nor Nature s God means it to be the dull,
stuffy, gluttonous, absorbing, jealous, and
ugly thing it is to many people. " The
embracing of a woman is the most spiritual
of all things," said Hinton ; and he literally
meant what he said. To the man who has
never had that utter mystic bewilderment
and abandonment, to be found only by the
very law of its nature in clean livers and
true lovers, the statement made by Hinton
only represents an orgy of intemperate
gluttony and mere bodily sensation.
142 THREE MODERN SEERS
Love s laws are tragically made to work out
their cause and effect. In this, as in other
regions, one cannot gather figs from thistles,
nor serenity, peace, and beauty from debauch.
Sowing and reaping in this love question
are one. The means to a great spiritual
fulfilment through a physical function has
passed beyond the primitive needs of an
ape or a tiger, and we are on the threshold
of the greatest revolution the world has
ever seen the revolution of love. Love
was once as far away from its own kingdom
of beauty as a stage-coach from wireless
telegraphy. Wonders are ahead of us in
these matters, and, though we may eagerly
absorb the newer ideal, we must apply
Edward Carpenter s words in earnest, " Do
not hurry ; have faith."
The fact that pleasure is, or should be, an
essential part of love, confuses the tradition-
alised mind, which cannot rid itself of the
association of ascetic ideals or licentious ex
cess in this matter of love and joy. Love,
MYSTERY OF PLEASURE 143
real love, can dispense with both restraint
and excess, because in a true love and a full
freedom temperance and joy are necessary
parts. The true lover is neither covetous
of what he loves nor afraid of his own
feelings. It was a plea for this joy and
temperance in love that Hinton always
put forward. He saw plainly that " lust
is that distortion of one or some desires
that comes by absence of desires that ought
to be present." He wanted people to
realise that joy is not of necessity a greedy
absorption, and that pleasure, rightly under
stood, here and now, is one of the means
towards understanding eternal truths.
It is no use waiting for the mere accident
of death to become pure. We may be very
certain that the other side of the opaque
veil will not remodel us at a bound. It is
we who have to remodel ourselves here,
and as soon as we realise what remodelling
means we must have the courage to begin.
What we have failed to learn here we shall
10
144 THREE MODERN SEERS
certainly have to learn there. It will not
do to skip pages in one life, thinking we
can understand the following chapter in
the next. They hang together. We shall
continue struggling, whether it is this side
or the other, till we have attained. The
lesson we moderns have to learn about love
is to get rid of both the leering thought
of mere pleasure in and for itself and also
to get rid of an angry, incensed repulsion
about the physical side of love, both attitudes
proving the same thing that our thought is
on mere pleasure for its own sake, and not
on pleasure as it is wedded to service.
Brutal bestiality is often the offspring of
mock goodness, and all the meanness and
absorption of possession in persons, in or out
of legal bonds, must go, as feudalism has
gone. It is out of hell into paradise we are
to get in this matter, and only true lovers
can lead the way. Nature has made good
and pleasure one in the marriage relation,
but it is only a type of all her being ; it is
MYSTERY OF PLEASURE 145
but the chief and culminating instance, and
so evidently the one in which her chief work
is done. Nature asks the question, which
shall goodness mean to you ? Refusing
pleasure and so thinking of yourself, or ful
filling absolutely the condition of it so that
you need think of others only ? Fulfilling
the conditions is an inside thing, a thing of
the heart. The using any law, a law of
Nature, against service is the abusing of it.
The question of gluttony and food illus
trates this matter. Pleasure in eating food
aids digestion, is natural and right, and
should be almost unconscious. The con
scious element in eating should be as to
what is nourishing in order to make the
human being strong and fit for work and
service for self and others.
As Hinton points out, there is no eating
perfectly for service except by letting pleasure
guide the eating. In this, as in sexual love,
instead of pleasure being a thing to get rid
of, it should be a guide. We confound mere
146 THREE MODERN SEERS
pleasant sensations with pleasure. Pleasure
is the play of passion, and varies constantly.
Let the passion be for service and what
harm can the pleasure do ? That is the
nature harmony in the matter of eating.
The moment the mind is on the mere
sensation of tickling the palate, and good
w r holesome food is felt to be insipid, and
only spicy, stimulating and costly food is
craved, the appetite has gone from service
lines to gluttony lines, and the real evil
in this matter has crept in. Hunger is
good, pleasure in satisfying hunger is good ;
gluttony is dull and inharmonious.
Now, what the whole world more or less
recognises about eating, Hinton vividly
realised about the sexual appetite. Sex,
Hinton declares, is the gluttony region of
our life, and so creates artificial needs and
artificial rules. What to him was horrid
and filthy was letting the thought of mere
selfishness come in at all in this matter.
He saw how we degrade this sex hunger
MYSTERY OF PLEASURE 147
by lust and selfishness. To Hinton, as to
all real lovers, this mystical love is a thing
nobler than poetry, lovelier than flowers,
even more ravishing than music. The
purest woman I have ever known said
once to me, " Ah ! surely ! love is like
music, it vibrates, satisfies, and uplifts just
as Beethoven does." Hinton, the pure
man, said :
" The person who thinks embracing a woman
more low and sensual than music has made it
brutal. Nothing can degrade save what is in the
soul."
Hinton, the mystic, knew that the dew
of heaven is not a purer thing in its essence
than this love that, once twisted round self,
becomes a pollution. The corruption, if
any there be, is in us and not in it. All
other things, as he says, will bear being
twisted round self with less pollution than
will this, which is, in its essence, the purest
of them all. To Hinton, sexual love meant
woman s good, her life, and to him this is
148 THREE MODERN SEERS
just what made it pure. He realised that
it was a means to her health of body,
sanity of mind, the intensest devotion and
sacrifice, the very fullest development of her
life, with all the pleasure to her of giving,
both to her lover and again to her child.
The means towards that which should call
forth the highest elements alike in her and
in man, this, Hinton could not, as doctor
and mystic, find degrading. He could only
see the wonder and glory of it, and his heart
was torn as he realised more and more what
a mockery of the reality our little trite,
traditionalised domestic relationships often
are at their very best.
" Is it more shame or wonder," he asks, " that of
all the thoughts man has had respecting his passion
for woman and joy in her, he has never had the
thought of its good for her ? "
Instead of looking on this sexual love
as a mere means to his pleasure and
enjoyment, he ought to look at it as
the means of her utmost good, her
MYSTERY OF PLEASURE 149
fulfilment. Hinton saw that the taint of
man s ordinary attitude to women and to
pleasure pollutes our very piety, for con
scious hypocrisy and sexual selfishness may
be greater sins against the Holy Spirit than
many others put to that account. When a
man is only thinking of his own sexual
sensations while he imagines that he is
loving a woman, it is, as Hinton points out,
as if a person were called to another in his
utmost need in sickness and could think of
nothing but the pleasure of the journey
there.
According to Hinton, women must be
literally worshipped in spirit before the
bodily enjoyment can be true to service.
Their body is the precious instrument for
producing the best results for the race.
Our sweet, natural wants are Nature s har
monies, but our excessive, stimulated needs
are our own, and are often discords. Hunger
is a natural need; gluttony an unnatural
excess of the need. Drinking is another
150 THREE MODERN SEERS
real need ; drunkenness the debauch of that
need. Physical love is a righteous need;
lust its dull slave. Unnatural restraint
follows unnatural desire. What remedy is
there for restraint, according to Hinton ?
Only one. That a man should not need
restraint, because his senses are clean and
sweet, and so will easily follow his needs,
and not his excesses. The necessity of
putting away pleasure, then, is merely the
result of pursuing it.
" When the question of his bodily pleasure, 11 says
Hinton, " has been made to determine everything,
how should man s thoughts go to anything but the
question of his bodily pleasure?"
Hinton always proves in these matters
how the letter killeth. Self-righteousness
and putting purity as a thing of the flesh
he knew to be nearly always one.
A man who declared again and again, as
Hinton did, that sexual pleasure, rightly
understood, is the most spiritual thing,
sublimer, purer, more noble and ennobling
MYSTERY OF PLEASURE 151
than any prayer that ever was or ever will
be uttered, should be listened to in this
matter. Perhaps his statement was an ex
aggeration, but the exaggeration is better on
the cleaner side than the fouler one. The
struggle between woman s needs and the
self in man would soon be at an end if man
could once realise that if his pleasure is his
first thought he is far away, not only from
the kingdom of heaven, but from the
realisation of woman. Her need is truly
man s need of her, but no woman gives
herself unreservedly except to one who
loves her beyond herself and himself. She
cannot, because of the nature of the re
lationship. This is the true lover s secret,
and also the solution of this vexed question
of the mystery of pleasure in sexual rela
tionships.
Sex, in the sense Hinton realised it, is
not a question of the senses only, but a
matter of affinity which neither this world
nor thousands of worlds can impair or
152 THREE MODERN SEERS
destroy, if lovers are true to their vision and
to the inner laws of mystical marriage.
It is, as Hinton implies again and again,
no use fighting a spiritual power as if it
were a mere thing of the flesh. AVe might
as well try to bind the wind with chains.
Not to have love was the only damnation
to Hinton. Attain purity of heart, w r as his
cry, then you will see, not only woman as
God sees her, but woman as God meant her
to be. When purity is attained it is a
stable condition, not capable of being
affected by external conditions. " Be such
a one that you will be able to obey your
impulses," he repeats again and again.
Many of us follow St. Paul in these
matters, and St. Paul had indeed a thorn
in his flesh and in his soul, and he vented
his pain in many caustic sayings against
the deliciousness of sex. His followers are
many, and the followers of Christ few.
He, gentle to little children, loving the
Magdalene, not as a pitiable outcast, but as
MYSTERY OF PLEASURE 153
one realising His conception of love as a
giving up of all things, said (and let all good
people note this well) "I am come that they
might have life, and that they might have it
more abundantly."
SELECTED BIBLIOGRAPHY
JAMES HINTON. Man and his Dwelling-Place. 1859.
New editions in 1861 and 1872.
Life in Nature. 1862.
The Mystery of Pain. 1866.
The Place of the Physician. 1876.
Chapters on the Art of Thinking, and
other Essays. Edited by C. H. Hinton.
1879.
Philosophy and Religion. Selections
from Manuscripts. Edited by Caroline
H addon. 1881.
}) The Lawbreaker. Edited by Margaret
Hinton, with an Introduction by
Havelock Ellis. 1884.
ELLICB HOPKINS. Life and Letters of James Ilinton. 1878.
CAROLINE HADDON. The Larger Life. Studies in Hinton s
Ethics. 1886.
CHAPTER V
NIETZSCHE AND MORALS
CHAPTER V
NIETZSCHE AND MORALS
Nietzsche a breaker of standard moral values Mere
morality valueless Individuality the first thing
to attain Nietzsche a tonic Views on sin and
suffering Antagonism to sympathy Nietzsche s
views on women His attitude to Christianity.
NIETZSCHE, as he himself expresses it, is a
breaker of standard values. He seeks to
draw people from the herd. This is to
court misinterpretation and crucifixion.
The good, the just, and the orthodox make
a hue-and-cry when a prophet has a new
word for the same old religion and morality ;
but when he asks the good, the just, and the
moral to re-value their own virtues, when
he calls on them to re-value their values
and to weigh their bad goodness in the
balance with their good badness, as it were,
they naturally rub their eyes. Neither
158 THREE MODERN SEERS
Christianity nor paganism fits this man s
philosophy, and it always seems dangerous
to the crowd to accept nameless ideals.
What does Nietzsche offer as a solution to
some of the problems which beset thinking
people ? So much of his writing is obscure
and apparently contradictory that it is very
difficult to find out what his fundamental
aim is. An orthodox Christian, a narrow
moralist, indeed even a free thinker, reading
his books may well be puzzled and some
what terrified by what they find; but,
whatever else may have happened to them
before they finish his pages, they will have
been made to think and to w r eigh their
virtues and their vices in a new balance.
" Man," says Nietzsche, " is a connecting rope
between the animal and the over-man, a rope over
an abyss. What is great in man is that he is a
bridge and not a goal ; what can be loved in man is
that he is a transit and an exit."
Here is the key to some of his meaning.
When he mocks, it is at the crawling under-
NIETZSCHE AND MORALS 159
man. When he incites, it is to spur the
man to hasten the coming of the over-man.
As monkey is to man, so is man to the over
man, and all Nietzsche s commandments are
to further the advent of this new creation or
evolution. In doing this, he breaks down
the idols of traditional Christianity and of
morals ruthlessly. In The Dawn of Day he
says that
"man has connected all things in existence with
morals, and dressed up the world in a garb of ethical
significance. The day will come when all this will be
utterly valueless, as is already, in our days, the belief
in the masculinity or femininity of the sun."
Looking upon morality as a mere obedi
ence to customs, he feels it is intrinsically,
on that very account, valueless. The great
thing of value, he implies, is the absolute
reality of a man s personal vision, whether it
be moral, Christian, pagan, or even vicious.
Morality always declares that the individual
must sacrifice himself to the commandment
of the current order of virtue. Nietzsche
11
160 THREE MODERN SEERS
would sacrifice the current morality to the
inner vision of the man wise, sane, and single
enough to have a vision. According to him,
the free man is often called immoral, simply
because he is determined in everything to
depend upon this inner vision and not upon
observance.
In The Dawn of Day, Nietzsche says
truly :
"It is incalculable how much suffering just the rarer,
choicer, and more original minds must have under
gone in the course of history, owing to their ever
being looked upon, nay, and their looking upon
themselves, as evil and dangerous. Originality of
every kind has acquired a had conscience under the
supreme rule of the morality of custom, and up to
this very moment the heaven of the best, for the same
reason, appears gloomier than it needs be."
Nietzsche ridicules the fear man has of his
own individuality or of his sweetest and
quietest visions. This fear, he feels, often
makes a man, in order to escape from the
subtle demands of his deepest self, rush into
a restless mania of work, which Nietzsche
NIETZSCHE AND MORALS 161
calls "machinal activity." From this he gets
a " minute joy." Incessant activity, under
the name of work, is what this strong, virile
intellectualist considers a mere device to
prevent dreams and reflection. In Human,
all too Human, he says :
"It is the misfortune of the active that their activity
is almost always somewhat senseless. The active roll
like a stone in accordance with the stupidity of
mechanics. All men are still divided, as they have
ever been, into bond and free. Whoever has not
two-thirds of the day to himself is a slave, no matter
what he may be otherwise statesman, merchant,
official, or scholar/
Nietzsche is dubious about the " blessings
of labour," unless, like asceticism, it is under
taken for a very definite end.
" Against any kind of affliction," he says, in The
Dawn of Day, " or mental misery, we ought to try
first of all a change of diet and hard manual
labour."
" The greatest events," he says in Zarathustra,
"are not our loudest, but our stillest hours. The
world doth not revolve round the inventors of new
noises, but round the inventors of new values."
162 THREE MODERN SEERS
Nietzsche s cry to us is still to re-value.
He calls on us to face our strenuousness as
well as our sins, to find out the true worth of
all our endeavours, to introspect and decide
what we are, what we are aiming at, and
what goal we have before us. He declares
that six things have been spoilt through
their misuse by the Church. First asce
ticism, then fasting, the cloister, the festival
or orgy, our spontaneous self, and death. If
we truthfully take those points one by one
and wrestle w r ith Nietzsche s meaning with
regard to them, we shall be nearer an under
standing of this apparently stern iconoclast,
and certainly nearer to a comprehension of
our own souls.
The mere moralist and sentimentalist
will put down much of Nietzsche s teaching
as dangerous or insane. To assert that
Nietzsche actually went mad, is, of course, a
cheap way of refuting his doctrines. About
his insanity one is inclined to believe his own
words in The Dawn of Day, where he says
NIETZSCHE AND MORALS 163
that in olden days, when insanity appeared,
a grain of genius and wisdom, something
"divine," as they whispered into each other s
ears, was to be found. If Nietzsche s visions
and thoughts were too much for the poor
human brain which carried them, let us
beware how we judge him, and only pray
for a mental digestion strong enough to
choose the good and reject the evil of the
message he has left us.
Nietzsche did not go mad because he
wrote philosophy, or even because he wrote
against Christianity, any more than Maupas
sant went mad because he wrote novels.
We have still to understand insanity before
we can judge it. All with which we have
to concern ourselves is to see to it that we
do not drive our rarer and more sensitive
brothers to the edge of it when they come
with a new message. Crucifixion is not the
only method of disposing of those who are
pure in heart.
According to Nietzsche s philosophy a
164 THREE MODERN SEERS
man must never sacrifice the greater for
the less, an eternal verity, a great human
instinct, for a mere code, however noble that
code may be. Had Domini, in Hichens s
novel, The Garden of Allah, been a follower
of Nietzsche, she would not have crushed
in herself feelings more eternal than all
mere moralities, and sent back the man she
loved to live a lie in his living death. His
monkhood, after a glance at the eternal
verities with Domini, could have been only
a tasteless offering to his God. But, given
the belief in a rigid code of morality, neither
Domini nor her lover could have acted
differently.
It is, however, against such slavery to
duties so called, to conventions and to re
ligious and moral brutalities, which crucify
^ natural and mystical instincts, that Nietzsche
wages war. No over-man, he seems to
argue, can evolve from a hypnotised or
shackled under-man. Where goodness pro
ceeds from an exuberance of self, and not
NIETZSCHE AND MORALS 165
from a repression of self, he believes in it,
but he is very hard on the weaklings who
think themselves good because they have
lame paws. He says in Zarathustra:
" Thou shalt strive after the virtue of the pillar.
It ever getteth more beautiful and tender, but inside
ever harder and more able to bear the load the
higher it ariseth."
His cry to us is to get rid of fear, to
face evil, to re-value it, and to re-value
goodness. To do this we must get rid of
cowardice and of half-gods. It is a big
call, and few dare respond. It means
high flying and courage, for, to use his
own words, "the higher a man flies, the
smaller he appears to the crowd beneath,"
and we all know that the crowd beneath
have almost superhuman powers to arrest
flight.
In declaring that Nietzsche commands
a man to follow his own inner vision it
must not be imagined that he implies laxity.
Nietzsche, virile thinker as he is, is in a
166 THREE MODERN SEERS
very real sense ascetic ; his work abounds
with calls to temperance and hardness.
^Asceticism to him does not mean a slaying
of instincts and happiness. He takes the
word in its literal Greek sense, which
means to exercise oneself, to combat, so
that in this sense an ascetic means an
athlete.
This fact must always be borne in mind
when reading Nietzsche, because, in the
ordinary sense, asceticism means a hair-shirt
and actual repression. Nietzsche defines
chastity, for instance, as the economy of
the artist. He would also call asceticism
the athleticism of the strong man ; and
strong means always to Nietzsche the con
trolled and, therefore, the great man. In
his Genealogy of Morals he snys :
" My highest respect to the ascetic ideal in so
far as it is honest, so long as it believes in itself
and cuts no capers for us. I do not like the whited
sepulchres which mimic life, agitators dressed up as
heroes and who are at bottom tragic clowns only."
NIETZSCHE AND MORALS 167
He resents the " enormous forgery in
ideals, these best-distilled waters of the
spirit," but towards the trained athlete in
control and endurance, who is simple and
single in his endeavours to live a hard,
forcible, and sincere life his sympathy goes
out. He feels that the true ascetic does
not suffer senselessly. He wills to suffer
and even seeks for suffering, because he
knows the significance behind it. Nietzsche
feels that, though asceticism has so far only
brought suffering into the perspective of
guilt, still, that point of view, crude as it
is, has redeemed it from its senselessness
and apparent cruelty. To suffer as an
atonement is a higher view of the order
of things than the conception of a jealous
and angry God torturing mankind with no
definite end in view.
Nietzsche is a tonic like quinine. There
is no sedative quality in him. He braces
and fortifies. As a protest against mere
philanthropy and sentimental, theoretic love
168 THREE MODERN SEERS
of one s neighbour, his philosophy has its
value in an age somewhat given over to
forced sacrifices for others as a liberation
of one s own soul. " To many a man it is
not right to give thy hand, but only thy
paw, and I want thy paws to have claws,"
is quite wholesome advice to those who,
again to use his own words, are not on
their " guard against the assaults of their
love. The lonesome one stretches out his
hand too readily to him whom he en
counters."
His clear call to men and women, then,
is a very individualistic one. In fact, it
is supreme individualism that Nietzsche
preaches with unflinching sincerity, a sin
cerity which spares no person and no point
of view, ancient or modern. His demand
for a total re-adjustment of moral values
is for the individual to apply to his own
life. His cry to men and women to make
themselves as shining lights or precious
jewels by building up and beautifying their
NIETZSCHE AND MORALS 169
own characters is a healthy demand, if a
one-sided one. In these days of universal
panaceas for right living it is a sane voice
which cries, " Begin reform on yourself
it is the only means of converting your
neighbour."
His gospel may seem hard and almost
unduly intellectual to a mere ethical senti
mentalist who finds it easier to expound
a gospel than to attempt to live it. In
these days of mystic gropings and socialistic
materialisms it is good to listen to the
dictates of an egoist who cries :
" Be hard, learn to suffer with hardness, ignore
mere sacrifices, and evolve yourself. By so doing
you will help your neighbour better than by offering
to carry his pack on your shoulders."
This gospel of hardness and apparent
selfishness must, of course, be approached
with a realisation of the fact that Nietzsche
is one of those whose cry of warning is
chiefly against himself.
170 THREE MODERN SEERS
Nietzsche, from all the evidence, was a
man of very sensitive and tender nature,
and his dread of where this might lead him
accounts for an over- vigorous protest against
a softness and sweetness of heart and soul
for which the casual student of his hard
sayings would scarcely credit him. Nietzsche
is not a prophet of the soul at all. One
must not expect the deepest word from him.
Not merely is he devoid of what George Eliot
called " other- worldliness," but it seems to
me that he is without the higher wisdom.
The essential wisdom which is childlike
in faith and womanly in sympathy is lack
ing. He is a man of large intellectual
ideals and courageous aims, a virile warrior
of the intellect, a high-priest of culture
and self-control. To this man knowledge,
to use his own words in his Gay Science,
is not
"a couch of repose, or the way to a couch of
repose, or an entertainment, or an idling. For me,"
he says, "it is a world of perils and triumphs, ; in
NIETZSCHE AND MORALS 171
which the heroic sentiments also have their arena
and dancing-ground. Life as a means to knowledge !
With this principle in one s heart one not only
can be brave, but can even live joyfully and laugh
joyfully. And who could understand how to laugh
well and live well who did not first of all understand
war and triumph well ? "
In his Will to Power he says:
"It is no small advantage to have a hundred
swords of Damocles hanging over one; that way
one learns to dance, and so one achieves freedom of
movement."
This is a fine trumpet-call with which
to take up life with more than Emersonian
courage, for Emerson has a warmer word
of sure comfort for us. Nietzsche s demand
relies on the heroic quality inherent in a
man simply because he is a man. He
never calls on us to subdue our flesh or
expand our spirit for the mere sake of
virtue. He is not sure that moralists have
not been smothering their morality with
their own maxims. It is this he wants
172 THREE MODERN SEERS
each one of us to find out by being quite
true to our inner vision.
To study Nietzsche carefully is to get a
virile, intellectual, masterful record of a
distinctly modern individuality. He has
dared to face what morals are worth, not
because he feels they are worthless, but
because some of the people who believe
in them and act up to their lights show
a heaviness of heart and a lethargy of
action which contrasts feebly with the daz
zling swiftness and energy of the followers
of sin. When the followers of morality
have a shine and shimmer of joy in their
deeds, and are gay under their accepted
burdens, and take suffering and illness and
death as their goodly heritage, there will
be no need for a second Nietzsche to arise
to ask us to weigh our Christianity and
morality in the balance. The drab, pesti
lential self-sufficiency of many so-called good
people is one of the stumbling-blocks to
the weaker brethren. They halt lest they
NIETZSCHE AND MORALS 173
also should become as grim as these heavy
ones are.
As a tonic, a necessary tonic, Nietzsche s
philosophy is very valuable. As a gospel
it is, for some of us, quite inadequate. It
is a mere weapon, not a whole armour.
It is not warm or rich enough to subdue
the hearts of women and nerve the souls
of men, except in their fleeting moods. He
is great as an incentive towards a fuller
wisdom, of which he has perhaps suggested
one or two keynotes, and he is a corrective
of much which is flabby in our sentimental,
humanitarian morality. He has certainly
given us an unusual view of suffering, which
harmonises with the view of it Hinton
and Carpenter expound.
Nietzsche protests against suffering as a
punishment or as an atonement. He looks
upon it as the most valuable and educative
event which can come to us, a true gift of
the gods, like love or death. And by pain
he means not self-sought suffering, but the
174 THREE MODERN SEERS
inevitable agony accompanying the great
growths of each individual life. To shun
suffering, according to Nietzsche, is to shun
development, and so the shorter way to the
over-man. He looks upon pain as a tool or
implement, also as the father of pleasure.
At the end of his satirical tirade about
marriage and love, in which the best he
can say for love is that at its height it is
only an enraptured similitude and a dolorous
glow, he adds :
"It is a torch to light you to loftier paths. You
are to love beyond yourselves some day. Then
learn first of all to love ; you had to drink the
bitter cup of love on that account. There is bitter
ness even in the cup of the best love. It thus
produces aspiration towards the over-man : it thus
produces thirst in thee, the creating one."
Happiness, he seems to argue, mere per
sonal happiness, is not a thing to be sought
for its own sake, and suffering should be
more joyously received than happiness. " It
seems to me," he says, " who am favour-
NIETZSCHE AND MORALS 175
ably inclined to life, that butterflies, soap-
bubbles, and whatever is of a similar
kind among human beings, enjoy most
happiness." In his Beyond Good and Evil
he says :
" You want, if possible and there is not a more
foolish if possible to do away with suffering. And
we ? It really seems that we would rather have it
increased and made worse than it has ever been
before. Well-being, as you understand it, is certainly
not a goal ; it seems to us an end, a condition, which
at once renders man ludicrous and contemptible and
makes his destruction desirable. The discipline of
suffering, of great suffering, know ye not that it is
only this discipline that has produced all the eleva
tions of humanity hitherto ? The tension of soul
in misfortune which communicates to it its energy,
its shuddering in view of rack and ruin, its inventive
ness and bravery in steadfastly enduring, interpret
ing, and exploiting misfortune and whatever depth,
mystery, disguise, spirit, artifice, or greatness has
been bestowed upon the soul, has it not been bestowed
through suffering, through the discipline of great
suffering ?
" In man, creature and creator are united. In
man there is not only matter, shred, excess, clay,
12
176 THUEE MODERN SEERS
mire, folly, chaos, but there is also the creator, the
sculptor, the hardness of the hammer, the divinity
of the spectator and the seventh day. Do you
understand this contrast ? And that your sympathy
for k the creature in man applies to that which has
to be fashioned, bruised, forged, stretched, roasted,
annealed, refined, to that which must necessarily
suffer and is meant to suffer ? And our sympathy ?
Do ye not understand what our converse sympathy
applies to, when it resists your sympathy as the
worst of all pampering and enervation ?"
Sympathy for others means to him u try
ing to smooth away every sharp edge and
corner in life, and so turning mankind into
small, soft, round, infinite sand." His work
abounds with such sentences as these :
" What does not kill me strengthens
me " ; and again, " It is great affliction
only that is the ultimate emancipation of
the mind."
Nietzsche s attitude towards evil is as
original as his attitude towards suffering.
" All good things," he says, " were at one
time bad things ; every original sin has
NIETZSCHE AND MORALS 177
developed into an original virtue." This is
again a plea not to miss the virtue to ven
ture on a paradox of evil. To understand
evil, even to have had it as a circumstance
in one s own life, is one of the best ways of
understanding its other and better self-
good,
" In the twilight of the gods," he says, " all passions
have a time when they are fatal only, when, with
the weight of their folly, they drag their victim
down ; and they have a later, a very much later,
period, when they wed with spirit, when they are
spiritualised. 1 To wage war against passion itself
is folly, as great a folly as it was for the old
dentist to pull out teeth because they gave pain.
Deadly hostility against sensuality is always a
critical symptom : one is thereby justified in making
conjectures with regard to the general condition
of such an extremist. Moreover, that hostility,
that hatred, only reaches its height when such
natures no longer possess sufficient strength for a
radical cure."
Nietzsche is always waging war against
the anti-naturalness of current morality.
178 THREE MODERN SEERS
One of his most beautiful and characteristic
passages on this is in Zarathustra.
" Once thou haclst passions and calledst them
evil. But now thou hast only thy virtues ; they grew
out of thy passions. Thou enlistedst those passions
on behalf of thy highest aim ; they then became
thy virtues and joys.
"And though thou mightest be of the race of
the hot-tempered, or of the voluptuous, or of the
fanatical, or of the revengeful,
" All thy passions in the end became virtues and
all thy devils angels. Once thou hadst wild dogs in
thy cellar ; but in the end they changed to birds
and charming songstresses.
" Out of thy poisons thou hast brewed balsam for
thyself; thou hast milked thy cow, affliction, and
now thou driukest the sweet milk of her udder.
" And henceforth nothing evil grows in thee any
longer, unless it be the evil that arises out of the
conflict of thy virtues.""
" If man would no longer think himself
wicked he would cease to be so," he says in
The Dawn of Day.
To look upon suffering and evil as forces
to help on towards the over-man, is perhaps
NIETZSCHE AND MORALS 179
the keynote of Nietzsche s moral philosophy.
" In nearly all crimes," he says, " some
qualities are expressed which ought not to
be absent in a man." To turn all so-called
evil and deep suffering into forces for power
and development, to have no waste of this
vigorous raw material, is to advance, accord
ing to Nietzsche. His counsel with regard to
the treatment of our enemies is almost the
finest in his work, and has a distinctly new
note in it.
" When ye have an enemy," he says in Zarathustra,
" do not return him good for evil, for that would
make him ashamed. But prove that he has done
something good to you. And rather, even, be angry
than make a person ashamed. And when ye are
cursed, it is not my pleasure that ye should desire
to bless. Better curse a little also."
His horror of self-righteousness, or of a
magnanimity which savours of proving
one s own virtue, is very healthy and re
freshing. " We can only raise men we do
not treat with contempt," he says. " Moral
contempt is worse than any crime,"
180 THREE MODERN SEERS
Cant of any kind is, to Nietzsche, the evil
of evils, and sincerity of vision the great
good. One of his ideas in The Dawn of
Day might be compared with Edward
Carpenter s philosophy, and it indicates a
deeper wisdom than mere intellectual in
sight.
" You would like," he says, " to pose as discerners
of men, but you shall not pass as such. Do you
fancy that we do not notice that you pretend to
be more experienced, deeper, more passionate, more
perfect than you really are, as decidedly as we
notice in yon painter a presumptuousness even in the
way of using his brush ; in yon musician, by the way
he introduces his theme, a desire to set it off for
higher than it really is? Have you ever experi
enced in yourselves a history, wild commotions,
earthquakes, deep, long sadness, fleeting happiness ?
Have you been foolish with great and little fools ?
Have you really borne the weal and woe of good
people, and also the woe and peculiar happiness
of the most evil ? Then speak of morality, but not
otherwise."
He declares that the three things most
hated and feared by the virtuous voluptu-
NIETZSCHE AND MORALS 181
ousness, thirst of power, and selfishness-
have in them the kernels of the great virtues.
Of voluptuousness he says :
" It is a sweet poison unto the withered only, but
the great invigoration of the heart, and the rever
ently spared wine of wines for those who have the
will of a lion. Voluptuousness ! but I will have
railings round my thoughts, and even round my
words, that swine and enthusiasts may not break into
my gardens ! "
His will to power, and his antagonism
to sympathy, which he considers weakness,
make selfishness, hardness, and love of power
virtues in his eyes. " Help thyself," he says,
" then every one else helps thee." His con
ception of the four highest virtues is very
characteristic of the man. First of all we
are to be perfectly honest towards ourselves,
and to all who are friendly to us ; valiant
in face of our enemy ; generous to the van
quished ; and polite, always, and in all cases.
He advocates politeness as a defence against
intrusion and petty inquisitions. "I am
182 THREE MODERN SEERS
polite unto them as I am to all small
annoyances. To be bristly towards what
is small, seemeth unto me to be a wisdom
for hedgehogs." Force and lightness are
the two things he admires. He says in the
Wagner book that the first proposition of
his aesthetics is that "everything divine
runs with light feet," and all through his
work we find the dancer spoken of sym
bolically in the most enthusiastic language.
Nietzsche has little to say of women. He
is curiously reticent about them. In his
philosophy there is evidently to be no
over-woman. He says that it is only to men
one should speak of women, and all through
his work one finds the under-man, and not
the over-man, judging women. "Every
thing in woman is a riddle," he says, " and
everything in woman has one solution-
pregnancy." Bernard Shaw has perhaps
helped us to understand Nietzsche s gospel
on women in his Man and Superman, " Man
is for woman a means : the purpose is always
NIETZSCHE AND MORALS 183
the child. But what is woman for man ? "
Nietzsche asks this question, and leaves it
wisely unanswered.
" The true man," says Nietzsche, " wants
two different things danger and diversion.
He therefore wants a woman as the most
dangerous plaything." The best women are
a little weary of this point of view. To be a
toy or a danger, or both, is growing mono
tonous. Were woman not a consummate
actress, and very kind-hearted, she would
have dropped the role long ago. " In the
true man," he says, " there is a child hidden :
it wants to play. Up, then, ye women, dis
cover, I pray you, the child in man." This
is her mission, then, according to Nietzsche.
It is an old-world one, and one far from con
temptible to bear children and to amuse.
One is surprised to find, however, that
Nietzsche expects from women who are
still cats and birds, he thinks, and the best
of us cows the greatest thing of all. " Let
your hope be, May I bear the over-man,
184 THREE MODERN SEERS
he says. In his Wagner book he puts
women in a strange category. " In the
theatre," he declares, "one becomes mob,
herd, woman, Pharisee, voting animal, patron,
idiot, Wagnerian." " As yet," he says, in
Zarathustra, "women are incapable of
friendship." His definition of friendship
being as high as that of Thoreau, it is
possible that when a woman attains it she
may be worthy to bear the over-man.
" Art thou pure air and solitude and medicine
to thy friend ? " asks Thoreau.
" In a woman s love," Nietzsche says, u there is
unfairness and blindness to all she does not love.
And even in woman s enlightened love there are still
outbreaks and lightnings, and night along with the
light." In his Wagner essay he declares, " Woman
would like to believe that love can do all. It is
a superstition peculiar to herself. Alas! he who
knows the heart finds out how poor, helpless, pre
tentious, and liable to error even the best, the deepest
love is ; how it rather destroys than saves." In the
same essay he says, " Man is cowardly before all that
is eternally feminine ; women know it. In many
cases of feminine love (perhaps precisely in the most
NIETZSCHE AND MORALS 185
celebrated cases), love is only a more refined para
sitism, a nesting in a strange soul, sometimes even
in a strange body. Ah! at what expense always
to the host 1 !" One wonders if the old woman in
Zarathustra gave the subtlest advice a woman can
give a man about her sex. " Thou goest to women ? "
she asks. " Do not forget the whip ! "
" Women always intrigue in secret against the
higher souls of their husbands ; they seek to cheat
them out of the future for the sake of a painless and
comfortable present." "We think woman deep.
Why? Because we never find any depth in her.
Woman is not even shallow."
These reflections on woman are worth
quoting, because, as I have said before,
Nietzsche is a tonic, and wise women read
him with an open mind, though, possibly,
with the suspicion of a smile.
We must always approach Nietzsche with
no fear of our own belief, or semi-belief,
but with this open mind. We must re
member his own words :
" The longing for a strong belief is not evidence of
a strong belief; rather the contrary. When one has
this belief one may allow one s self the choice luxury
186 THREE MODERN SEERS
of scepticism ; one is sufficiently sure, sufficiently
resolute, and sufficiently bound for doing so."
Nietzsche declares that we refute a thing
best by laying it respectfully on ice. But
his attitude towards Christianity is the
attitude of a man with a red-hot poker in
his hand. He dares to ask the question,
< Is man only a mistake of God, or God
only a mistake of man ? " He demands of
philosophers that they take up their position
beyond good and evil, and he asks them to
become superior to the illusion of moral
sentiment, which belongs, in his mind, as
religious sentiment does, to a stage of
ignorance. Few of us, as he says, have
the courage for what we really know, and
Nietzsche is unspeakably valuable to any
reader of his who learns through him to
re-value all he values most. \V e need have
no fear. Wisdom and truth are not soap-
bubbles ; they do not burst by being ex
amined. To re-value is always a painful
process, and means loss as well as gain. The
NIETZSCHE AND MORALS 187
advantage of doing it is that what is left is
one s very own, bought often at a great
price, but a treasure which no man can take
away. Nietzsche s attitude to religion and
morals is in this way a very necessary
and helpful one. "If there were no
graves," he says, "there would be no
resurrections."
Perhaps Nietzsche s attitude to life and
morals is well summed up in one of the
finest passages in Zarathmtra:
"He who is emancipated in spirit has still to
purify himself. Many traces of the prison and the
mould still remain in him ; his eye has yet to be
come pure. Yea, I know thy danger. But by my
love and hope I conjure thee : cast not away thy
love and thy hope !
" Thou still feelest thyself noble, and the others
also still feel thee noble who bear thee a grudge and
cast evil looks. Know this, that to every one a
noble one stands in the way.
" A noble one stands also in the way of the good ;
and, even when they call him good, they want there
by to thrust him aside.
" The noble one wants to create something new,
188 THREE MODERN SEERS
he wants to make a new virtue. The good man
wants what is old, he wants the old to be retained.
But the danger of the noble one is not lest he be
come a good man, but lest he become a bully, a
scoffer, a destroyer.
4 Ah! I have known noble ones who lost their
highest hope. And then they disparaged all high
hopes. They then lived unabashed, gratifying tem
porary pleasures, and seldom laid out plans for more
than a day.
Spirit is voluptuousness ! thoy said. Then the
wings of their spirit broke, and now it creeps about,
befouling where it gnaws.
"Once they thought of becoming heroes; now
they are sensualists. The hero is a trouble and a
terror to them.
"But by my love and hope I conjure thee : cast
not away the hero in thy soul ! Maintain holy thy
highest hope !
" I do not exhort you to work, but to fight. I do
not exhort you to peace, but to victory. Let your
work be a battle, let your peace be a victory."
SELECTED BIBLIOGRAPHY
FRIEDRICH XIKTZSCHK. The Complete Works, in eighteen
volumes (now in course of publi
cation under the editorship of
Dr. Oscar Levy).
NIETZSCHE AND MORALS 189
M. A. MUGGE. Nietzsche: His Life and Work
1908. Contains a full Biblio
graphy.
HAVKLOCK ELLIS. <( Frederick Nietzsche/ Affirmations.
1808.
A. R. ORAGE. Nietzsche: The Diony.iiun Spirit of
the Aye. 1900.
THOMAS COMMON. Nietzsche as Critic., Philosopher, Poet,
and Prophet. Selections from his
Works. 1901.
CHAPTER VI
EDWARD CARPENTER S MESSAGE TO HIS AGE
13
CHAPTER VI
EDWARD CARPENTER S MESSAGE TO HIS AGE
Carpenter s personal serenity Reason for this His
attitude to the problems of the moment His
conception of true democracy His attitude to
love, death, and failure Real life from within
Faith and its result.
EDWARD CARPENTER, to use his own words,
is one of those
" who dream the impossible dream, and it comes
true ; who hear the silent prayers ; who accept the
trampling millions, as the earth, dreaming, accepts
the interminable feet of her children ; who dream
the dream which all men always declare futile ; who
dream the hour which is not yet on earth, and, lo !
it strikes."
In these days of storm and stress, not
only in politics, but in morals and personal
faith, it is refreshing to study the works of
a man who is at peace with himself. Neither
193
194 THREE MODERN SEERS
Hinton nor Nietzsche had reached personal
serenity. There is nothing so certain to
confound the tangible as the intangible.
The true idealist is the mover of men and
communities. When God whispers him in
the ear, as Browning puts it, there and then
the newer thought, the wider plan in the
progress of human affairs, is a certainty.
When a man joins on to the expression of
his vision the simple expression of himself,
and walks in and out among his fellows,
content to ignore mere culture and intel-
lectualism, but not content to ignore a
single phase of suffering, we have a subtle,
far-reaching influence which confounds the
worldly wise, and helps the stragglers of
this world towards a newer vision.
Edward Carpenter is such a driving force.
Probably no man of the age has just the
same all-round message for the vital needs
of the age as this man. His philosophy
has a subtle suggestiveness for every-day
use in politics, economics, morals, domes-
CARPENTER S MESSAGE 195
ticity, and all the complexities of modern
civilisation. His practical aims and sugges
tions are worth what they are because, to
Carpenter, first and foremost, the things of
the spirit are essential. It is the mystic in
him which drives him to the socialist s
working ground, where the aim among the
true modern workers is to give to every
man and every woman on earth an equal
opportunity with every other man and
every other woman. Their perfectly just
cry for equality, and the plea of the masses
to gain the rights which the classes monopo
lise, in many mouths merely means that
there should be a turning of tables ; that the
labourer should step into the dull shoes of
the tyrant, whose god may possibly not be
his belly, but often seems to be his banking
account. A transference from the classes
to the masses of materialistic well-being is
no solution of the social evil.
It is the seer in Carpenter which makes
him take the part of his fur-coated and four-
196 THREE MODERN SEERS
footed brothers against the vivisectionist
and the slaughter-house torturer. To him
nothing is low or mean, and our brothers
the animals come in for his love and mercy
as much as the outcast, and even the self-
righteous.
He is not merely a vegetarian, a socialist,
an anarchist. Fads are, indeed, his abhor
rence. He is a seer in the only real sense of
that word, for he is one who sees and loves
beyond himself. His message is the message
of one who sees clearly, who thinks sanely,
and who lives uncompromisingly. "Ask no
questions," he says ; " all that you have, for
love s sake, spend." It is the visionary
which makes him do any bit of practical
scavenging, so to speak, to clear the world
of lust and hypocrisy, disguised under the
names of love and expediency.
Carpenter is not the practical man with
a glimpse of his vision. He is the man of
vision, who as a consequence, an imperative
outcome of his vision, demands a practical
CARPENTER S MESSAGE 197
output for his ideals. The prophet in him
lays a stress upon simplification of life, not
because he believes it to be an end in itself,
but because it is a means to an end.
Few of us, even the poorest, have actually
put in practice the true conditions of the
simplicity of life, for nothing is so elaborate
and involved and wasteful as the way the
poor live. They have no knowledge of the
simplest digestible cooking, and the domestic
method and cleanliness in their homes, if it
exists, is obtained at an expenditure of
energy and nerve-strain which is pitiable.
Many tiny homes could be rendered beau
tiful to-day, and many faces made bright
and cheery, in spite of bad wages, if the
owners of the homes understood true sim
plicity of living.
In all his work, as in his life, Carpenter
makes no compromise with the practical
difficulties of the moment. Here and now,
he declares, the rich and the poor alike can
begin to live beautifully and simply. Life
198 THREE MODERN SEERS
can be reduced to terms of sense and beauty
as apart from extravagance and show. His
followers mistake him when they consider
that his ideal of simplification his sandal-
wearing and his vegetarianism are the main
outcome of the great message he has for his
age. They are mere details of his social
solution towards the equality of opportunity
involved in any rational socialistic or even
Christian teaching, for socialism is a mere
detail in a much wider scheme of reform.
Carpenter s emphasis, again, on a mini
mum of clothing is not a plea for a return
to savagery, but the demand of Nature s
child that there should be as few wrappings
as possible between the temple of the body
and the Holy Ghost encompassing it. He
insists on a vote for women, not because
the vote in itself is an essential to the true
life of either a man or a woman, but because
justice is, and what is just for the man in
this question is just for the woman. He
would induce men to become vegetarians,
CARPENTER S MESSAGE 199
not because the eating of flesh is an accursed
thing, but because cruelty and hardness of
heart, which as yet are bound up with the
killing of animals, are accursed things. He
would strive to alter the prison system, not
because he fails to perceive that suffering
and discipline are necessary for reform, but
because he realises that the mental attitude
of the judge towards the offender is often
to-day as anti-social and anti-Christian as
the attitude of the offender towards society.
Carpenter s value as a reformer is, that his
message or philosophy can be applied equally
to the right making of a pudding or the fine
framing of new national laws, and yet the
very pith of his message has to do with the
things which are not temporal, but eternal.
People who consider themselves practical
and hard-headed say, " Yes, idealism is all
very well, but I want something tangible."
Let them realise, then, that they can have
it in Carpenter s message. A thought pro
duced the steam-engine ; and the Christ
200 THREE MODERN SEERS
whom we slay every hour and worship every
Sunday only gave us thoughts to mould into
action.
Twenty years ago it was quite a usual
thing to hear Edward Carpenter spoken of
as a madman, an impossible eccentric, and
a teacher of dangerous doctrines. The
forerunner, then, was disowned by the
crowd. It is usual enough now to hear this
same man spoken of as a divine messenger,
a prophet, a seer.
The transition from condemnation to
recognition in the case of this particular
teacher has been curiously swift. 1 Why is
this ? Simply because the man himself and
his message are really expressions of what is
actually round about us. Edward Carpenter,
even as a personality, is not so rare a
manifestation of individual harmony as he
was twenty years ago, for the simple reason
1 It is interesting to note that, like so many prophets,
Carpenter s recognition has come first from abroad. In
Germany his books have long been known, and have passed
through many editions in translation.
CARPENTER S MESSAGE 201
that sincerity, singleness, and simplicity are
contagious, and are even becoming fashion
able. Edward Carpenter is now only one
of many teachers of democratic mysti
cism, though on some matters he still
remains curiously alone. Perhaps his own
words in the beginning of Towards De
mocracy express this :
" I am the poet of hitherto unuttered joy.
A little bird told me the secret in the night,
and henceforth I go about seeking to whom to
whisper it.
I see the heavens laughing, I discern the half-
hidden faces of the gods wherever I go, I see the
transparent-opaque veil in which they hide them
selves, yet I dare not say what I see, lest I should
be locked up !
Children go with me, and rude people are my
companions. I trust them, and they me. Day and
night we are together and are content.
To them what I would say is near ; yet is it
in nothing that can be named, or in the giving or
taking of any one thing ; but rather in all things."
Carpenter has found out what he believes
in and he is living it, and is perfectly and
202 THREE MODERN SEERS
serenely happy, as a man or woman only
can be happy when the inner and outer
life harmonise. He has deliberately cast
aside all pretences of living in order to live
in reality. This perhaps is what makes his
great practical value for us, as out of this
has grown the inner light in the man which
is so strangely beautiful. He is a man of
wisdom more than of mere knowledge the
wisdom which is childlike, saintlike, and in
him distinctly pagan too.
Carpenter s development was a gradual
one, from the Broad Church point of view
to the sanest conclusions of a spiritual
democrat. He was once a curate under
Frederick Maurice. He slowly but surely
began to realise that he could not go on
preaching under limited conditions, so he
left the Church.
He was a Cambridge lecturer, and during
his Extension work in different towns he
began to look into the lives of the poor, the
criminal, the chanceless, and the despised.
CARPENTER S MESSAGE 203
This brought him nearer to socialism, and
so he abandoned talking and began to
think. He was not actually poor, and so
had leisure to come to conclusions, but he
soon left the " undesirable mansions," with
their conventions, and came to his own.
His discovery of Walt Whitman was the
means to this end ; and it is extremely
interesting to the student of both men to
note their apparent likeness and their funda
mental differences.
Carpenter found himself through Walt
Whitman ; but the temperaments of the two
men, and, in consequence, their messages
are both individual and valuable in different
ways. Carpenter began to realise that no
cleric, no middle-class idler, no conventional
philanthropist, no mere self-seeker or maxim-
maker, and no insincere person can radically
alter institutions till they have altered them
selves. It is always a painful process to
re-adjust life on a new basis. Carpenter
has never regretted doing this, though to the
204 THREE MODERN SEERS
casual observer he seemed to have nothing
left. He abandoned office, position, social
fussiness and entanglements, and lived a
simple life in a cottage. He had found
peace and had delivered himself from all
shams of every sort and kind.
To the believer in luxuries, to the dweller
in cities, to the bewildered but strenuous
philanthropist, it could not seem anything
but the act of a madman that Carpenter
should live the life of a simple workman
and refuse to compete with or enslave his
fellow men or to eat animals. That he
could reduce life to simplicity without mak
ing himself inefficient or miserable seemed
to many impossible. To dream dreams and
to see new spiritual visions as a sequel to
hard work seemed too absurd a solution of
a social problem. Happily the marriage
of ideas between the East and the West
has begun to teach us that a man s real
life does not, cannot, exist in externals, nor
does it wholly consist in strenuous action,
CARPENTER S MESSAGE 205
but in the possession of one s own soul and
its peace.
" Do not be discouraged by the tiny in
solences of people," says Carpenter; "for
yourself, be only careful that you are true."
To this man it appears that it is not so much
what happens that matters, for life is a very
tiny stage in a very long journey, according
to him. The happy man is not the one who
has possessions, but who has himself in
possession. This socialist seems to say that
it is not what we gain, but what we are
that matters. His democracy does not
demand only that a man shall return to
the community an equivalent of what he
takes from it, but it demands also that he
should " walk in and out among his fellows
accepted," returning to them some of his
own inner vision.
Edward Carpenter is a prophet of the
soul and of the body. He proclaims the
emancipation of the soul through the com
pletion of its relation to the body. In his
206 THREE MODERN SEERS
gospel paganism and Christianity are not
at war, but are allies. All our faculties, all
our instincts, and even all our weaknesses,
are so much raw material to aid the life
of the soul. To over-emphasise the body is
to hide the soul.
44 The body," he declares, " is a root of
the soul." To despise the body, as the
ascetic, is as stupid as to despise the soul.
To despise the soul is to miss the subtleties
and sweetnesses of all the wonderful func
tions of the body.
" The soul invading," makes the body
its temple, according to Carpenter, and its
desires thus become educative and righteous
when they are understood. Perhaps one of
the most beautiful things Edward Carpenter
has interpreted for us is the way the real
self enters into relationship with the body.
In The Art of Creation he says
44 that the individual should conceive and know
himself, not as a toy and chance product of his own
bodily heredity, but as identified and continuous
CARPENTER S MESSAGE 207
with the Eternal Self, of which his body is a
manifestation : this is indeed to begin a new
life and to enter a hitherto undreamed world of
possibilities."
"Beware," he says elsewhere, "lest it (the body)
become thy grave and thy prison instead of thy
winged abode and palace of joy.
For (over and over again) there is nothing that is
evil except because a man has not mastery over it ;
and there is no good thing that is not evil, if it have
mastery over a man ;
And there is no passion or power, or pleasure or
pain, or created thing whatsoever, which is not ulti
mately for man and for his use or which he need be
afraid of, or ashamed at.
The ascetics and the self-indulgent divide things
into good and evil as it were to throw away the
evil ;
But things cannot be divided into good and evil,
but all are good so soon as they are brought into
subjection."
This idea, that "the soul s slow dis
entanglement" is dependent on the way
we use, not crush, the powers of the body
now, is startling in its truth. His very
insistence on the body s claim makes us
14
208 THREE MODERN SEERS
feel as we read him that he knows the
soul is ultimately all.
" In the antechambers of the body, beautiful
as they are, you shall look in vain for the Master.
In the antechamber of the intellect, important as
it is, it is vain to tarry. In the antechambers
of art and morality you shall not tarry overlong.
All conventions left aside, all limitations passed,
all shackles dropped, the husks and sheaths of
ages falling off, at length the wanderer returns to
Heaven. "
And again :
" When the ideal has once alighted, when it has
looked forth from the windows, with ever so passing
a glance upon the earth, then we may go in to supper,
you and I, and take our ease; the rest will be
seen to."
This optimist, and materialist too if you
like, but above all mystic and spiritualist,
tells us calmly that there must be no less
scrubbing of doorsteps for us (if that happens
to be our work) because of this new vision of
welded souls and bodies making ibr imnior-
CARPENTER S MESSAGE 209
tality. The stimulating fact in Carpenter s
philosophy is, that out of the humanising
of any instinct from the animalism primarily
involved in it, comes the true spiritualisation
of it. First the root, the human ; then the
flower, the spiritual.
" The main thing is," he says, " that the messenger
is perhaps even now at your door, and to see that
you are ready for his arrival.
A little child, a breath of air, an old man hob
bling on crutches, a bee lighting on the page of your
book, who knows whom he may send ?
Some one diseased or dying, some friendless, out
cast, criminal one whom it shall ruin your reputa
tion to be seen with yet see that you are ready for
his arrival."
" The stones," he says, for his temple " are
anywhere and everywhere ; the temple-roof is the
sky.
The materials are the kettle boiling on the fire,
the bread in the oven, the washing-dolly, the axe,
the gavelock the product is God.
And the little kitchen where you live, the shelves,
the pewter, the nightly lamp, the fingers and faces of
your children a finished and beautiful Transparency
of your own Body."
210 THREE MODERN SEERS
There is no shirking of everyday
duties, no lethargy or swoon of the
spirit, no indecent haste to save one s own
soul and let the bodies of men suffer for
need of our helping hands. " If I am not
level with the lowest, I am nothing,"
says this man. Only " from yourself to
yourself I can deliver you, and from the
bonds of action " never from action itself,
only from hurry, self-importance, husks
and empty masks of worldly wisdom, fear,
self-interest, and cruelty. From these he
would have us absolutely disentangle our
selves.
In his work, as in his life, Carpenter
makes no compromise with the practical
difficulties of the moment. Here and now,
he says, each individual can begin to realise
and to do the highest he knows. Demo
cratic in the real sense, he tells us plainly
how the true democracy can be evolved,
though Carpenter does not place enough
insistence on beauty as not only not harm-
CARPENTER S MESSAGE 211
ful, but absolutely essential to any condition
of true living. 1
So many people think, if they have an
ill-fitting dress, eat a badly cooked dinner,
and have no ravishment in the clean, sweet
uses of the senses, they are leading a moral
life. It is a profound depth of immorality
to be able to live without beauty, and per
haps the most tragic thing in our social
system is, that, while one class has a surfeit
of luxury and show, which they mistake
for beauty, another class is deprived of
beauty altogether. It is more beauty we
want and less luxury. The moment capi
talists or millionaires become imbued with
Carpenter s spirit, they will be content to
die possessed of one pound and fourpence-
halfpenny, as Cardinal Manning died, be
cause they would have distributed all they
had to those who were handicapped in the
1 Even in Angels Wings, a volume of essays dealing mainly
with art, he is chiefly concerned with moral and social
questions.
212 THREE MODERN SEERS
race of life. This is not an insane idea. It
is only the Christianity we preach and forget
to live.
But, though the man imbued with Car
penter s message would only care to die
poor, he should see to it during his life that
every useful thing about him was beautiful,
because then it would not only give adequate
payment to the makers, but give them sheer
joy in their work. The very curse of
modern civilisation is the rush and hurry to
make shoddy things, which do not spiritually
benefit the one who makes them or the one
who uses them.
Most of us who believe in the other side of
things at all, believe that there, at any rate,
will be an increase in beauty. The best pre
paration for that is to get as much loveliness
as we can out of the raw material we have
on earth, and to see to it, above all, that every
other man and woman gets it too. The lack
of beauty is as demoralising as the lack of food.
To feed souls and bodies should be the
CARPENTER S MESSAGE 213
aim of any nation calling itself, not only
righteous, but sane and practical. Some
form of labour ought to become the daily
portion of all of us, so that we allow men
and women, as far as possible, to be ends
in themselves, and not mere means to the
private ends of another. Edward Carpenter,
the practical seer, declares that it is mainly
in doing these necessary things that the
spiritual insight comes.
To rid life of snobbery and class prejudice
tends towards the understanding of the
criminal and the sufferer, apart from all
questions of philanthropy and expediency.
The vice of separateness is to Carpenter
the veritable sin against the Holy Ghost.
Perhaps it is this attitude of democratic
solidarity, combined with visionary mysti
cism, which places him in the forefront of
modern teachers.
We may read Carpenter s gospel and
honestly declare that it is too hard for us,
but the peace beyond all mere moralities
214 THREE MODERN SEERS
or intellectualisms breathes from it. Of
course his religion is mainly of the spirit,
and to many, as yet, the work of the soul
seems unreal and without apparent result
in politics, commerce, and the daily struggle
of life. For these, the mystic Carpenter
has a practical demand. Leave soul alone
then, he seems to say, and don t batten
on bodies, either human or brute, and the
rest will be seen to. This man, who some
times appears to be almost sentimentally
lenient to the sinner, can thunder out in
vectives against the " philanthropic chatter
boxes " and the hinderers of real life. In
the beginning of his Towards Democracy
his sledge-hammer eloquence leaves us no
doubt of his views about social parasitism.
Carpenter, however, being the seer and not
the mere social democrat, knows there is a
great hope, a big reality of living, behind
these conventional contortions.
" Apart from all evil," he says, " from all that
seems to you evil, your soul, my friend, that towards
CARPENTER S MESSAGE 215
which you aspire, your true Self, rides above your
phantasmal self continually. If there were chance
it were evil, but there is not. The soul surrounds
chance and takes it captive."
It is this phantasmal self, with its masks
and antics, he would have us understand
and gradually slip away from to our real
self, and this demand is at the root of
Carpenter s philosophy.
" To be Yourself, to have measureless trust, to
enjoy all, to possess nothing. To entertain no
possible fear or doubt about the upshot of things.
To be Yourself, to have measureless Trust. Perhaps
that is best of all ? " This knowledge he expresses
in almost a sentence : " Deep as the universe is my
life, and I know it ; nothing can dislodge the know
ledge of it ; nothing can destroy, nothing can harm
me."
This is the secret of all this man s peace ;
his belief in the ultimate upshot of things
and his readiness to accept the small and the
great demands which direction, not chance,
bring to his hand. From this combina
tion of belief and action he finds what are
216 THREE MODERN SEERS
the real inner meanings of freedom and
joy, love and death, about which we all
ponder and agonise when the masks are
laid aside and our real selves are face to
face with our phantasmal selves. He is
single, and so his weaknesses have ceased
to be hypocrisies and his virtues are not
grim and heavy. He is too much of a
humorist to be a mere ethical leader. He
is too much of a woman to be completely
and dogmatically logical ; and he is so much
a child that he has neared the beginnings
of essential wisdom. The man who could
write Squinancy Wort and the Baby Song
could never be anything but a large, human-
hearted seer of the sweetnesses and mysti
cisms of what is very small and very large.
" Freedom," says Carpenter, " has to be
won afresh every morning "-the freedom
of the spirit, wherein joy dwells, and doubt
and fear are cast aside. The forming of
the wings of man beneath the outer husk
is a slow process, and almost, according to
CARPENTER S MESSAGE 217
his views, a matter of habit. "Freedom
must be won afresh every morning." Along
side this command, all through his work,
there is a refrain which seems at one with
Nature, " Do not hurry ; have faith." Always
in his philosophy we find dualities. Here
we have activity and resignation. We are
to act, but not to be caught in the bonds
of the act. We are to aid in getting
towards the upshot of things, but never
to be concerned at apparent failure, disaster,
or loss. With the calm assurance of one
who knows, he tells us that sorrow is a gift
of gifts, the revealer of joy, and that death,
wrongly called the arch-fiend, is the way
to freedom and joy and expansion. Death,
to him, is indeed a mere "passing along."
" Death shall change as the light in the
morning changes ; death shall change as
the light twixt moonset and dawn." And
again :
" Oh, blessed is he that has passed away !
Blessed, alive or dead, whom the bitter taunts of
218 THREE MODERN SEERS
existence reach not nor betrayals protruded from
dear faces, nor weariness, nor cold, nor pain dwell
ing in heaven, and looking forth in peace upon the
world.
Blessed, thrice blessed, by day, by night ! Blessed
who sleeps with him,;blessed who eats, walks, talks,
blessed who labours in the field beside him ; blessed
whoever, though he be dead, shall know him to be
eternally near."
In his poem, " To One who is Where the
Eternal are," we have the more personal note,
and at the end we get the simple wisdom of
one who has lost and then found, and for
whom the " noiseless wing " has no more
terrors. " Man has to learn to die, quite
simply and naturally, as the child has to
learn to walk," he says.
It is not only towards death itself that
Carpenter presents a new conception of
values, so to speak. He has comfort for
those who find a deatli in life through being
denied just those things which seem to
be advantages and passports to social help,
friendly relationships, and lovely joys.
CARPENTER S MESSAGE 219
" What if your prayers had been granted ? What
if you had become exceptional, and had secured for
yourself a place with the strong and the gifted and
the beautiful ? What if, when you arrived, the eyes
of all had been turned upon you : and when you
passed by one by one sad, thoughtful, depressed,
the weak more conscious of his or her weakness, the
stupid more conscious of stupidity, the deformed
more painfully conscious of his or her deformity, to
their solitary chambers, they had gone apart and
prayed they had never been born ?
What if you had taken advantage of the weak
and defenceless and oppressed of the whole earth, and
had bartered away belief in the soul standing omni
potent in the most despised things ? What if you
had gladly disguised and covered your own defect,
allowing thus the ignorant ridicule of the world to
fall more heavily on those who could not or would
not act a lie ?
What if you had been a rank deserter, a
cowardly slave, taking refuge always with the
stronger side ? Ah ! what if to one weary traveller
in the world, in the steep path painfully mounting,
you making it steeper still had added the final stone
of stumbling and despair?
Better to be effaced, crazy, criminal, deformed,
degraded. Better, instead of the steep, to be the
most dull, flat, and commonplace road.
220 THREE MODERN SEERS
Better to go clean underfoot of all weak and des
pised persons, so that they shall not even notice that
you are there ;
None so rude and uneducated but you shall
go underfoot of them; none so criminal but you shall,
when the occasion serves, go underfoot of them ; none
so outcast but they shall pass along you and not even
notice that you are there."
In Carpenter s philosophy, " far around
and beyond whatever is exceptional and
illustrious in human life stretches that which
is average and unperceived." His love of
humanity is not the posing, half-hearted
philanthropy of gentlefolk, but an under
standing of the pains of human growth, and
a loving acceptance of all limitations of the
body and soul by one who is seer enough to
know the end.
Of love, death s twin, Carpenter has much
to say. Here the forerunner is indeed in
evidence, for he holds the secret how to
" make thyself fit for the perfect love which
awaits, and which can alone satisfy thee."
His interpretation of love is far enough
CARPENTER S MESSAGE 221
removed from the conventional idea of
absorption, possession, almost feudalistic
tyranny. It is the love of the real lover
who only wants to bless and not to hold
to give and not to take. To realise ever
so little Carpenter s idea of love is to
approach the time when there will be no
chains and no vulgarity in love, no divorce
courts, no revenge, no social inquisition
for the reform of personal emotions, no
unselfish selfishness, for there will be only
love in its rare loveliness, which makes for
life and breadth and joy and unity, and
which cannot hinder or injure, simply
because it is love.
Carpenter has realised that self-absorbed,
possessive love, however apparently unselfish,
is death, and chains the one who gives and
the one who takes.
" Who loves the mortal creature, ending there, is
no more free. He has given himself away to death.
For him the slimy black form lies in wait at
every turn, befouling the universe ;
222 THREE MODERN SEERS
Yet he who loves must love the mortal, and he
who would love perfectly must be free :
(Love glorious though it be is a disease as long
as it destroys or even impairs the freedom of the
soul.)
Therefore, if thou wouldest love, withdraw thyself
from love.
Make it thy slave, and all the miracles of nature
shall lie in the palm of thy hand."
" Return into thyself, content to give, but asking
no one, asking nothing ;
In the calm light of His splendour who fills all the
universe, the imperishable, indestructible of ages,
dwell thou, as thou canst dwell, contented. 1
Here, again, on this matter of love, is
the apparent contradiction, the plea for
the personal, which is right and good
and sweet, and the denial or subjection
of it.
" Now understand me well :
There is no desire or indulgence that is forbidden ;
there is not one good and another evil. All are
alike in this respect. In place all are to be used.
Yet, in using, be not entangled in them ; for then
already they are bad, and will cause thee suffering.
CARPENTER S MESSAGE 223
When thy body, as needs must happen at times, is
carried along on the wind of passion, say not thou,
1 desire this or that."
For the I neither desires nor fears anything, but
is free and in everlasting glory, dwelling in heaven
and pouring out joy like the sun on all sides. Let
not that precious thing by any confusion be drawn
down and entangled in the world of opposites, and
of death and suffering.
For as a lighthouse beam sweeps with incredible
speed over sea and land, yet the lamp itself moves
not at all,
So, while thy body of desire is (and must be by
the law of its nature) incessantly in motion in the
world of suffering, the I high up above is fixed in
heaven.
Therefore, I say, let no confusion cloud thy mind
about this matter ;
But ever when desire knocks at thy door,
Though thou grant it admission and entreat it
hospitably, as in duty bound-
Fence it yet gently off from thy true self,
Lest it should tear and rend thee."
u Seek not the end of love in this act or in that
act, lest indeed it become the end ;
But seek this act and that act and thousands of
acts whose end is love.
15
224 THREE MODERN SEERS
So shalt thou at last create that which thou now
desirest ; and then, when these are all past and gone,
there shall remain to thee a great and immortal
possession, which no man can take away."
All the way through Carpenter s books,
what he makes us feel is, that nothing and
no one can rob us of our real life, which is
from within, and which can only gradually
develop through pain and loss and disen
tanglement, not seen as these, but as sheaths
covering the new life of the soul.
" Not, 1 he says, " by running out of yourself after
it comes the love which lasts a thousand years.
If to gain another s love you are untrue to your
self, then you are also untrue to the person whose
love you would gain.
Him or her whom you seek will you never find
that way, and what pleasure you have with them
will haply only end in pain.
Remain steadfast, knowing that each prisoner
has to endure in patience till the season of his
liberation. When the love comes which is for
you, it will turn the lock easily and loose your
chains
Being no longer whirled about nor tormented
CARPENTER S MESSAGE 225
by winds of uncertainty, but part of the organic
growth of God himself in time
Another column in the temple of immensity
Two voices added to the eternal choir."
Edward Carpenter is indeed a forerunner,
not only of a robust and sane democracy,
but of a sincere spirituality, a spirituality
which cannot be content to preach or to
merely be preached to, but must manifest
itself in love. Where this man s great value
lies is in his absolute belief in and reverence
for, not only Nature and humanity, but that
unnamable something behind all material
manifestations which makes the whole
scheme of things logical and trustworthy.
To be at one in faith with this is to have
won that peace which passes all intellectual
understanding ; and Carpenter has realised
very clearly just the few ways in which
it can be revealed. In Carpenter, though
you find the spiritual food which satisfies,
you also find the necessary warning to
retain common sense and sanity by his
226 THREE MODERN SEERS
plea for definite democratic action in this
world.
Like Whitman, he believes that social
regeneration will come through a robust
democracy. He would say to a believer :
" Just because you have faith in these inner
things do your practical work as a true man
or woman. Shun nothing, despise no one,
and do the thing at your hand as perfectly
as it is possible for you to do it. The deli
cate perceptions, the great inner knowledge,
are not hindered, but strengthened in this
way."
In England *s Ideal he gives the note of
warning :
u Anyhow, 1 " he says, " courage is better than con
ventionality. Take your stand and let the world
come round to you. Do not think you are right and
everybody else wrong. If you think you are wrong,
then you may be right ; but if you think you are
right, then you are certainly wrong. Your deepest,
highest moral conceptions are only for a time.
They have to give place. They are the envelopes
of freedom, that eternal freedom which cannot be
CARPENTER S MESSAGE 227
represented, that peace which passes understanding.
Somewhere here is the invisible vital principle, the
seed within the seed. It may be held but not
thought, felt but not represented, except by life and
history. Every individual, so far as he touches this,
stands at the source of social progress."
SELECTED BIBLIOGRAPHY
EDWARD CARPENTER. Towards Democracy. 1883-1902.
England s Ideal. 1887-1902.
}} Civilisation: its Cause and Cure. 1889-
1906.
Loves Coming of Age. 1896-1906.
Angels Wings. 1895.
}) Adam s Peak to Elephanta. 1892.
The Art of Creation. 1904, 1907.
Days with Walt Whitman. 1906.
}) )} Sketches from Life in Town and Country.
1908.
TOM SWAN. Edward Carpenter: the Man and his
Message.
ERNEST CROSBY. Edward Carpenter : Poet and Prophet.
Printed by Hazdl, Watson <fc Viney, Ld., London and Ayletbury.
Stanley Paul s 6/- Fiction.
Young Nick and Old Nick.
Bardely The Magnificent.
A New Full-length Novel by May Wynne
The Crimson Gate.
Fear.
Pretty Barbara.
That is, to say-
Edward and I and Mrs. Honeybun.
A Wild Intrigue.
The Second Elopement.
The Feet of the Years.
Quaker Robins.
Plumage.
The Bungalow Under the Lake.
Love Besieged.
Angela.
A Will in a Well.
A Splendid Heritage.
The Cheerful Knave.
Tumult.
An Empress in Love.
A Lady of France.
Love in Armour.
The Rose of Dauphiny.
Lying Lips.
Golden Aphrodite. (Second Edition.)
The Submarine Girl.
Tropical Tales.
The Ghost Pirates.
Strange Fire.
The Vortex.
Shoes of Gold. (Second Edition.)
Co-Heiresses.
Love, the Thief. (Fifth Edition.)
Stolen Honey. (Second Edition.)
Adventures of a Pretty Woman.
Troubled Waters. (Second Edition.)
The Flame Dancer.
The Bottom of the Well.
In Culvert s Valley.
The Trickster.
Did She Do Right?
The City of the Golden Gate.
The Gay Paradines.
An Adventure in Exile.
The Dream-and the Woman.
The Leveller.
Gay Lawless. (Fourth Edition.)
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Banzai I (Second Edition.)
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"RlTA."
KATE HORN.
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E. EVERF.TT-GREEN.
MRS. STEPHF.N BATSON.
RICHARD DUFFY.
TOM GALLON.
ALEXANDER McARTHUR.
HELEN MATHERS.
G. COLMORE.
DONALD THANE.
" BRENDA."
HERMAN K. VIKLE.
" PARABELLUM."
LUDWIG LEWISOHN.
ROBERT GRANT.
STANLEY PAUL & CO., i Clifford s Inn, Temple Bar, LONDON, E.C.
An Eighteenth Century Marquise.
Ernile du Chatelet and Her Times.
BY FRANK HAMEL,
Author of " Famous French Salons," " The Dauphines of France," etc.
In one volume, demy 8vo, cloth gilt. With a photo
gravure frontispiece and 1 6 illustrations
printed on art paper.
Among all the famous French women of the eighteenth century
none represents more typically certain interesting phases of social
and court life than Madame du Chatelet. Born in 1706, her most
impressionable years were spent under the Regency. Highly
educated, she was predeuse and pedantic, yet womanly and
coquettish. She occupied a position in literature and philosophy
which, in Saint Beuve s opinion, it was easier for the women of
her day to smile at than to dispute. Her marriage was a marriage
of convenience, and she allowed her affections to stray elsewhere.
Her liaison with Voltaire lasted fifteen years, through storm and
stress, passion and friendship, fidelity and betrayal. When she was
no longer young, she fell passionately in love with the handsome
poet-soldier, St. Lambert. The background of Mine, du Chatelet s
life forms a variegated picture. Salons were then a force. The
cafes were meeting places of men of letters, dramatists, actors,
artists, men of the robe, soldiers, and scientists.
Masculine in intellect, ultra-feminine in her emotions, pre
eminently passionate, yet highly endowed with reason, the
Marquise-mathematician has been over-shadowed by the great
poet-philosopher with whom she lived, and has not before been
chosen as the central figure of a biography in English.
STANLEY PAUL & CO.,
i CLIFFORD S INN, LONDON, E.C.
The Dauphines of France.
BY FRANK HAMEL
Author of " Famous French Salons," etc.
In one volume, demy %vo, handsome cloth gilt, gilt top,
with a photogravure frontispiece and 16 full-page
illustrations on art paper, 1 6 s. net.
EARL Y PRESS OPINIONS.
" The author is a lively memoir writer who has found in French
history an abundant supply of bait wherewith to lure a greedy
public." J^iines.
"Mr. Hamel has worked with much discretion, aided by a light
hand, a fascinating manner, and an entire absence of pretentiousness.
We have not met within the same compass so faithful and complete
a revelation of the life of the Royalties and Noblesse. We are
told of their delight in pageants aad processions and banquets, of
their childish extravagance, of their ceremonial and etiquette. The
portraits in this entertaining volume are instructive and admirably
reproduced. The frontispiece is charming enough to be removed
and framed on its own merits as a picture." Outlook.
"Mr. Hamel is the first writer to bring together in one volume
the fifteen Dauphines of France. Of each of the Dauphines Mr.
Hamel has given us a brief but finished study." Daily Chronicle.
"Mr. Hamel does for French history what Miss Strickland did
for the lives of the English queens. An admirable volume."-
Morning Leader.
" Mr. Hamel has the right touch, and treats history in a mood
of gay vivacity. The various studies are always animated, well
informed, and excellently phrased. Certainly these stories make
romantic reading, and Mr. Hamel handles his material with
dexterity and force. In his glowing pages he seizes every oppor
tunity for lively and impressive description." Daily Telegraph.
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Fourteen Years of Diplomatic Life in Japan
Stray leaves from the Diary of BARONESS ALBERT D ANETHAN,
with an introduction by His Excellency the Japanese Ambassador
to the Court of St. James. Fully illustrated with photogravure
and half-tone illustrations printed on art paper, i8s. net.
This volume consists of the diaries of the Baroness d Anethan,
widow of the late Baron Albert d Anethan, Envoy Extraordinary
and Minister Plenipotentiary of His Majesty the King of the Belgians
at the Court of Japan. For fifteen or sixteen years Baron d Anethan
held this position, and during the whole of that period the Baroness,
who is the authoress of several novels and who comes of a literary
family, being a sister of Lieut.-Col. Andrew Haggard, D.S.O., of
Mr. Rider Haggard, and of Major Arthur Haggard, described day
by day the events, historical, social, and official, in which she was
taking part The Diary commences with her first day in the Far
East, and deals with the stirring events of the following years, the
Japanese- Chinese War, the tragedies of the Boxer trouble, experiences
of the Red Cross work, the various travels and expeditions in the
lovely interior of Japan, Court, official, and religious functions,
many no longer existing, and above all the exciting incidents of the
Russo-Japanese War. All these are described with a realistic and
vivid pen.
During the greater part of those thrilling and epoch-making years
the Belgian minister and his wife were Doyen and Doyenne of the
diplomatic body in Tokio. This position naturally brought them
into intimate touch, not only with the Imperial Court and the official
world, but also with all the most interesting personages who were
resident in, and who visited Japan during the time they were there.
Each phrase breathes of the love and admiration of the Authoress
for the clever and sympathetic people with whom she and her
husband made their home for so many years. His Excellency
Monsieur Kato, the Japanese Ambassador to the Court of St. James,
who writes an introduction to the book, was twice Minister of
Foreign Affairs during Baron d Anethan s term in Tokio.
Intimate Memoirs of Napoleon III. : Personal
Reminiscences of the Man and the Emperor by the late BARON
D AMBES; translated by A. R. Allinson. In two volumes, demy
8vo, fully illustrated, 245. net the set.
This book is the private diary of a life-long and intimate friend
of Lcuis Napoleon, whose identity is here thinly veiled under a
somewhat obvious pseudonym. The Baron first made the acquaint
ance of the future Emperor when scarcely more than a boy at
Arenaberg, the Swiss home where he and his mother Queen Hortense
of Holland were living in exile. Deeply impressed from the beginning
by the personality of Louis Napoleon, the Baron gradually became
impressed with the idea that his friend was a son of Napoleon I.,
and in his diary he alleges some startling evidence in favour of his
theory. From his earliest association with Louis he began jotting
down incidents, conversations, and reflections as they occurred, and
to these he added evidence from every source, letters, documents,
newspaper cuttings, which, after the death of Louis Napoleon and
within a few years of his own, he prepared for publication. The
book therefore supplies a large quantity of first hand material, for the
first time in English, for a survey and study of the life and character
of one of the most enigmatic figures in modern history. The
Baron follows his hero from boyhood through the years of exile and
adventure, as a conspirator in Italy, as a refugee in London, as
President of the Republic of 48, finally as Emperor, down to the
disasters of 1870, the fatal day at Sedan and the death at^Chislehurst.
In every phase of that chequered career this unique diary throws
illuminating sidelights on a number of interesting and hitherto
imperfectly understood episodes.
An Imperial Victim: MARIE LOUISE, ARCHDUCHESS
OF AUSTRIA, EMPRESS OF THE FRENCH AND DUCHESS OF PARMA.
EDITH E. CUTHELL, F.R.Hist.Soc. Author of " Wilhelmina,
Margravine of Baireuth," etc. Fully illustrated. In two volumes,
demy 8vo, cloth gilt, with two photogravure frontispieces and
other Illustrations, 245. net the set.
Bonapartist writers have been unsparing in their condemnation of
Marie Louise, the second wife of Napoleon I. History has never judged
her fairly, nor has her life-story hitherto been fully and impartially
told. Artistic, cultivated, well-read, she was a peculiarly sv.eet and
gentle, if weak character, possessing #reat charm, and a power of
making and retaining devoted friendships. She was thrice sacrificed
by an unscrupulous, if fond father, and his callous mentor Meternich,
to reasons of policy. First as a mere girl, brought up in cloister-like
seclusion, she was hastily forced into marriage with Napoleon. At
his downfall, the same hands and for the same reasons ruthlessly tore
her from him, and separated her cruelly from her son, throwing her
with brutal want of principle into the snares of a fascinating libertine.
After the storm and stress of her youth and early married life in the
vortex of the Napoleonic upheaval and cataclysm, for 31 years she was
the adored sovereign of the one happy and peaceful principality in
Italy, when the Peninsula was wrecked with her travail for liberty.
The Life and Letters of Lawrence Sterne.
LEWIS MELVILLE. Author of "William Makepeace Thackeray,
a Biography," and other works. In two volumes, demy 8vo,
with coloured frontispiece and other illustrations, 285. net the set.
Mr. Lewis Melville, who has already written much on the eighteenth
century, has brought to the production of this book a full knowledge
of the work of his predecessors, to which he has added the results of
his own investigations and not a little information inaccessible to
earlier writers. This has enabled him to correct old errors and
chronicle newly-established facts, and so to make his work the most
complete and accurate account of the life, and the fullest collection of
the letters of this great humourist.
Like the immortal Pepys, Sterne had a weakness for the sex ; and
not the least important among the letters Mr. Melville has collected
are those which Sterne addressed to the women with whom he so
ardently philandered. Lord Baring has kindly permitted the use of
all the letters of Mrs. Draper, written from India, in his possession.
Sterne was a lover rather of woman than of women, and, as his
biographer points out, while he dallied with many women he devoted
himself exclusively to none. His philanderings were confined, Mr.
Melville concludes from the evidence available, to an intellectual
sensuality or sentimentality. There is a delightful note of frankness
and self-revelation in Sterne s letters, and throughout his two volumes
Mr. Melville has been careful to let the author of " Tristram Shandy "
speak for himself. The work has been produced in a manner in every
way worthy of the standard position it will naturally take.
The Coburgs: The Story of the Rise of a great Royal
House. EDMUND B. D AUVERGNE. Author of " Lola Montez,"
" A Queen at Bay," " The Bride of Two Kings," etc. Photogravure
frontispiece and other full-page illustrations on art paper. Demy
8vo, cloth gilt, i6s. net.
At the present day the house of Saxe-Coburg Gotha occupies the
thrones of England, Belgium and Bulgaria, as it occupied till last year
that also of Portugal. It is allied to almost every reigning family in
Christendom. Less than a hundred years ago it was absolutely
unknown outside the confines of its tiny German duchy. After
a glance at the early history of this remarkable family, Mr. d Auvergne
tells the story of its rapid rise to greatness. He shows how the cadets
of the house won the hands of queens and princesses, and by what
arts they made themselves indispensable to European diplomacy.
With absolute frankness he discusses the position of the Prince
Consort towards his wife s subjects, and traces the influence of the
Coburgs on European policy for nearly a century. He is the first
historian to attribute the Franco-German War to the restless ambition
of the Portuguese branch of the family a startling conclusion which
he brings new facts to support. This book is at once an important
contribution to contemporary history, and a fascinating and intimate
account of the relations of the greatest personages of our own time.
The Love Affairs of the Vatican. DR. ANGELO
S. RAPPOPORT. Author of "Royal Lovers," "Mad Majesties,"
"Leopold II.," etc. In demy 8vo, handsome cloth gilt, with
photogravure plates and numerous other illustrations, printed
on art paper, i6s. net.
The history of Rome and the Popes has often been treated in an
exhaustive manner, but there is scarcely any authoritative work dealing
with the more intimate side of the affairs of the Vatican. Dr. A. S.
Rappoport, who has made a special study of the lighter side of history,
and especially of the influence exercised by the favourites of kings and
queens upon the politics of nations, endeavours to show the important
part played by the favourites of the Popes in the history of he
Vatican and Christianity. As an impartial historian this author
draws attention to the discrepancy existing between the noble and
sublime teaching , Christ and the practice of his followers. Begin
ning with the .iu-liest history of the Bishops of Rome, who soon
became the spiritual rulers of Christendom, he deals with the morality
of the priests and the various love affairs of the Popes. The words of
the prophet, "and the women rule over us," may literally be applied
to the history of the Papacy during the middle ages and the Renais
sance. For not only were such famous courtesans as Theodora and
Marozia the actual rulers of the Vatican, and in possession of the
Keys of Heaven, but a woman one day ascended the throne of St.
Peter and became Pope. The author further relates the story of
Pope Alexander VI. and Signora Venozza, of Pope Leo X. and a
French Court beauty, of Sixtus V. and the beautiful English heretic
Anna Osten, of Innocent X. and his sister-in-law Olympia, and of
manv other Popes. Dr. Rappoport is a philosopher as well as a
master of light biographical literature, and unobtrusively he teaches
a lesson and draws a moral. Whilst exposing the intrigues of the
Papal Court, he does justice to such Popes as were worthy Vicars
Christ.
The Tragedy of Sandro Botticelli. A. J. ANDERSON
Author of " The Romance of Fra Filippo Lippi," etc. Demy 8vo,
cloth gilt, with photogravure frontispiece and 16 full-page illustra
tions on art paper, los. 6d. net.
A delightful story of Florence during the Renaissance, with the
poets, philosophers, and ladies of the Medici circle as a background,
and including the most intimate study of Botticelli s life and art that
has yet been written. Commencing with Sandro s life at Prato and
telling of the influence that Lucrezia exercised over his character, and
Fra Fillippo Lippi over his painting, the author depicts his struggles
and triumphs with a sure touch, ending with the wave of piagnone
mysticism which clouded the last years of his career. When Mr.
Anderson loves his characters, he loves them whole-heartedly, and 1
compels his readers to sympathise with Botticelli as much as they
sympathise with Filippo Lippi and the nun Lucrezia.
The Life of Cesare Borgia. RAFAEL SABATINI
Author of "The Lion s Skin," "The Justice of the Duke, etc.
In demy 8vo, cloth gilt, with coloured frontispiece and
illustrations printed on art paper, iCs. net.
Cesare Borgia, the most conspicuous figure in Italy s most conspicu
ous age has hitherto been no more than a figure of romance, a villain
of melodrama, and such conceptions as there are of him are vaguely o
a splendid criminal, based upon the fictions of Hugo and Dumas, It
is time we knew more of the prototype of " The Prince of Machiavelh,
and singular that in an age of historical biographies so amazing a
subject should for so long have been neglected by the h
Mr Rafael Sabatini has undertaken the task of telling this tremen
dous and. picturesque story. Ruthless, swift and terrific does Cesare
Borgia appear in the pages of this engrossing biography, yet i
sound judgment, as just as he was merciless-too just, indeed, for
mercy a subtle statesman and a military genius.
Duchess Derelict : A Study of the Life and Times of
Charlotte d Albret, Duchess of Valentinois. E. L. MIRON. 1 emy
Svo, fully illustrated, i6s. net.
The beautiful and saintly girl who became the wife of Cesare
Borgia is one of the most pathetic of the minor figures which take
the stage in the brilliant period of French history which is sandwiched
between the Mediaeval and the Renaissance epoch. In this book her
brief life is presented to English readers for the first time, many of the
documents consulted having never before been translated. Side by
side with the hapless heroine move such arresting persons of the drama
as Louis XII., his twice-crowned Queen, Anne of Brittany Louise
d Angouleme, the ambitious mother of Francis!., the worldly Cardinal,
GeorSe d Amboise, the "little deformed. Queen" of France, Sainte
Teanne de Valois, and a host of lesser-known men and women the
most important being the crafty, blustering Gascon, the Sieur d Albret,
father of Charlotte. For setting, the book has the social conditions
of life in the feudal chateaux of bygone France ; and the wardrobes
the jewel-caskets, the recreations and occupations of a great lady of
the period are faithfully presented in its pages.
The Life of James Hinton. MRS. HAVELOCK
ELLIS. Author of " Three Modern Seers," " My Cornish Neigh
bours, " Kit s Honour," etc. Illustrated, xos. 6d. net.
Mrs. Havelock Ellis is preparing this biography under very favour
able circumstances. Access to private papers, and the assistance ot
intimate friends, together with her own knowledge and experience,
qualify her to treat the subject with greater fullness than was possibl
to those who preceded her. The book will aim at presenting the man
as his friends knew him, and as the world does not realise him. Many
matters will be revealed to show that he chiefly sought to disentangle
false morality from true morality, and to prove him a noble, serious
student struggling to bring truth into the open.
In the Footsteps of Richard Coeur de Lion.
MAUD M. HOLBACH. Author of " Bosnia and Herzegovina,"
" Dalmatia," etc. In demy 8vo, fully illustrated, i6s. net.
Born of a warrior race of princes, yet with troubadore blood in hu
veins, Richard Coeur de Lion united in himself the qualities of soldier
and poet. His faults were many, but most of them were those of the
age in which he lived. This book aims to sketch truly this almost
mythical king, and to bring one of the most interesting characters in
history from the land of shadows into the broad light of day, tracing
his footsteps through mediaeval France and England to Cyprus and the
Holy Land, and back along the Adriatic shores to the place of his
captivity on the Danube, and finally to his tragic death in the land of
his boyhood. The author has a personal acquaintance with the scenes
of many of Coeur de Lion s wanderings which gives life to her narrative,
and the historical bent which enables her to do justice to the subject.
The France of Joan of Arc. LIEUT. -COLONEL
ANDREW C. P. HAGGARD, D.S.O. Author of " The Amours of
Henri de Navarre and of Marguerite de Valois," " Sidelights on
the Court of France," etc. In one volume. Demy 8vo, cloth gilt,
with photogravure frontispiece and 16 illustrations on art paper,
i6s. net.
No period of French history is richer in the material of romance
than that immediately preceding and synchronous with the time of
Joan of Arc, and Colonel Haggard has made excellent use of that
material in this, the latest volume from his pen. His picture of the
France of Joan of Arc glows with colour and is full of startling light
and shade effects. Colonel Haggard not only vividly realises in this
book a very engaging Maid of Orleans, but he also traces those earlier
historical developments, a knowledge of which is indispensable to a
true understanding of the position which history assigns to Joan of
Arc. He shows how, before the advent of "la Pucelle," France was
torn by civil strife, her king, Charles VI., beloved but imbecile, power
less to defend his kingdom, and his powerful vassals, the Seigneurs,
intent only on personal gain. Colonel Haggard traces the origin and
progress of that bloody and long-drawn-out quarrel, known as that
of the Armagnacsand the Burgundians, and shows how the crafty king
Henry V. of England took advantage of the turmoil to snatch the
throne of France.
A glittering procession of historical figures is revealed in Colonel
Haggard s volume. Philippe le Hardi, Jean sans Peur, Philippe le Bon,
the three famous Dukes of Burgundy ; Louis d Orleans ; the Comte
Bernard d Armagnac, Charles VI., and Isabeau, his unfaithful consort ;
Charles VII., and Yolande, his intriguing mother-in-la.v ; these and
many other noted personages play their part in the moving drama of
which the central figure is Joan of Arc, whose human ami pathetic
story is told fully in Colonel Haggard s pages from the early days at
Dom-Remy down to the trial and execution.
6
Jean de la Fontaine: The Poet and the Man.
FRANK HAMEL. Author of " The Dauphines of France," " An
Eighteenth Century Marquise," " A Woman of the Revolution,"
etc. In demy 8vo, cloth gilt, illustrated, i6s. net.
La Fontaine has a unique place in French literature. He stands
between the old and the new. He possessed the humour of the
Renaissance period and adapted it to the clear and sparkling style
of the grand siMe, Although he lived mostly in the stifling atmo
sphere of Parisian Society and the Court, his writings have an open-
air atmosphere which adds to their charm. His great gift was for
telling stories and his fables are immortal. When he wrote cf
animals he endowed them with humanity and personality to such an
extent that animals described by other writers seem dull and dead in
comparison with his.
His life contains no great incidents and no great upheavals, but is
made up of entertaining little things, many friendships, and a passion
for poetry. He was closely in touch with Boileau, Racine and
Moliere, and his story must therefore appeal to all students of a
remarkable period of French literary history.
Among the women of his circle were the gay niece of Mazarin,
Mme. la Duchesse de Bouillon ; the hysterical and devout Madame,
wife of Gaston d Orleans, the actress La Champmesle, and his
particular benefactress, Mme. de la Sabliere. To these and other
kind friends he was indebted for the ease and luxury he loved.
Great child of genius that he was, he might have cried in the words
of another writer, " Oh, why cannot we all be happy and devote
ourselves to play ? "
The Royal Miracle : A Garland of unpublished or
very Rare Tracts, Broadsides, Letters, Prints and other Rariora
concerning the Wanderings of Charles II. after the Battle of
Worcester (September 3 October 15, 1651), with an Historical
Introduction and Bibliography, together with some account of the
Commemorative Pilgrimage of September 39, 1911. A. M.
BROADLEY. Author of " Dr. Johnson and Mrs. Thrale," " Chats
on Autographs," " Napoleon in Caricature," etc. In demy 8vo,
cloth gilt, fully illustrated, with portraits, maps, etc., from rare
originals.
Mr. A. M. Broadley is the fortunate possessor of an unrivalled
collection of Carolean Memorabilia, and in this work he has brought
together in one superb volume a choice selection of contemporary
literature, with many quaint and high-class illustrations, telling the
romantic story of the young King s wanderings by circuits wide and
devious from Worcester s fatal field.
These reprints include a Broadside History of His Sacred Majesty s
most Wonderful Preservation (1660). " White-Ladies, or His Sacred
Majesty s most Miraculous Preservation" (1660); "The Royal Oake,
etc.," by John Danverd ; " Miraculum Basilicon, or the Royal Miracle "
(1664) ; " Claustrum Regale Resevatum, or the King s Concealment at
Trent," by A. W. (1667) ; and the letter of William Ellesdon of
Charmouth to the Earl of Clarendon concerning the adventures of
Charles II., transcribed from the original letter in the Bodleian
Library, Oxford. Many other interesting items are included, and the
work is produced in the best possible style.
7
A Great Russian Realist : The Romance and
Reality of Dostoieffsky J. A. T. LLOYD. Author of " Two
Russian Reformers," etc., etc. Demy Svo, cloth gilt and gilt top,
with illustrations, los. 6d, net.
Gogel was the founder of the Russian novel, and at the outset of his
literary career Dostoieffsky was hailed as a new Gogel. The former
wrote of Russia and the Russians as they appeared to him, the latter
from the sad but never embittered memories of his youth. The story
of Dostoieffsky s life is full of interest. Beginning as an engineering
student he became absorbed in French literature, and abandoning his
profession, he maintained himself while writing his romance "Poor
Folk " by translating the novels of George Sand into the Russian
language. "Poor Folk" demonstrated his genius, and brought him
fame. He joined the Revolutionary Party, was imprisoned, con
demned to be shot, reprieved, and sent to Siberia, where he planned
the terrible " Maison des Mortes," in which he tells his experiences
of Siberia. Here he studied the psychology of crime and punish
ment which he afterwards made the subject of perhaps his most
important book. Leaving prison, he began life again as a common
soldier, became a lieutenant, and wrote several works. He married,
was allowed to return to Russia, took up residence in St. Petersburg,
and published " Vremia," a journal afterwards stopped. He visited
Europe, where his gambling habits reduced him to penury. He then
planned his story " The Gambler." His wife and brother died, and
he was left with a stepson and his brother s family to provide for.
At this, the most desperate period of his fortunes, he seems to have
reached the threshold of his great period as a creative writer. This
resulted in the production of "Crime and Punishment," the greatest
Criminal novel the world has ever seen. Turgenev listened to the
whispers of beautiful and exquisite young girls who spoke of Russia s
aspirations and Russia s freedom. Dostoieffsky listened to the moan
of pain struggling up from white lips too weak for any power of speech
but prayer.
Indian Crime. A review of native criminality in India.
H, J. A. HERVEY (Indian Telegraphs, retired). In demy 8vo,
cloth gilt, illustrated, 123. 6d. net.
Mr. Hervey, who has spent many years in India, has collected a
large amount of information concerning native crime, which he deals
with in a series of fascinating chapters on Murder, Poisoning,
Infanticide, Burglary, Highway Robbery, Forgery, Procuring, Prostitu
tion, Mendacity, Fanaticism, Extortion, Railway Robbery, Tampering
with Railways, Beggar Faking, Trumped-up Evidence, Anonymous
Letters, Getting at Examination Papers, Drink, Opium Eating,
Bribery and Corruption, etc., etc.
The work throws a flood of light upon the manners and customs of
the criminal natives of our Indian Empire.
Spain Revisited: A Summer Holiday in Galicia.
C. GASQUOINE HARTLEY. Author of "A Record of Spanish
Painting," " Moorish Cities," " Things Seen in Spain," etc., etc,
In one volume, demy 8vo, cloth gilt. With coloured frontispiece
and numerous illustrations, printed on art paper, 123. 6d. net.
C. Gasquoine Hartley is known already as a writer upon social life
in Spain, and as an authority on the art of the country. In this
volume the writer recounts, in a most entertaining manner, her experi
ences and impressions during a sojourn in Galicia, the mountainous
and beautiful northern kingdom of Spain, which is still comparatively
unexplored. Galicia is the Switzerland of Spain, but it is a Switzer
land with a sea-coast, and offers scenery that is not to be surpassed in
Europe. The mediaeval city of Santiago de Compostilla is certainly,
by its history and its magnificent old buildings, one of the most
interesting towns in Spain. Its cathedral of St. James is the greatest
monument of Romanesque architecture, while its Gate oj Glory is the
finest example of early Christian sculpture in the world. Galicia is an
unrivalled centre for the study of Spanish sculpture, and her churches
are museums of treasures in this art.
The writer describes the fiestas, the religious ceremonies, the native
dances, the Gallegan music, the theatre, and many customs of the
people, who in many ways resemble the Irish Celts to whom they are
allied by race. She has visited not only the towns, but has lived in
the homes of the peasants in remote villages where English speaking
people have seldom been seen.
A Winter Holiday in Portugal. CAPTAIN GRAN-
VILLE BAKER. Author of "The Walls of Constantinople," etc.
With coloured frontispiece and 32 original drawings by the author.
Demy 8vo, cloth gilt, 123. 6d. net.
Captain Granville Baker, who has served in several campaigns in
the British as well as the German Army, is an experienced traveller.
In this volume he describes with the pen, pencil and brush the scenic
charm of Portugal, the old buildings, the manners and customs of the
people, and gives a history of the rise and growth of the nation,
bringing his survey up to the recent important changes in the govern
ment. The author sets forth, in fascinating pages, the claims of Portugal
as a winter resort. Wealth of colouring and variety of form are the
most delightful features of the landscape. The river scenery of
Portugal recalls the far-famed Rhine, its mountains have an Alpine
grandeur, its harbours vie in richness of beauty with those of Naples
and Constantinople, its valleys and moors sport with all the colours
of the rainbow, the flora of Portugal being the richest in Europe. The
towns and villages have an old-world picturesqueness ; the costume
of the peasantry is uniquely charming. Captain Granville Baker s
volume gives a very adequate impression of these manifold attractions.
Sicily in Shadow and in Sun. MAUD HOWE
Author of " Sun and Shadow in Spain," " Two in Italy," etc.
With a map and one hundred illustrations from photographs,
and drawings by John Elliott. Demy 8vo, cloth gilt, 125. 6d. net.
In this, her latest and strongest book, Maud Howe tells the story
of the earthquake in Sicily and Calabria and the relief work which
followed. She takes us to the buried cities of Messina and Reggio,
and to the ruined villages in the interior and on the coast. In a
series of graphic pictures she shows us the ruin and the desolation,
the suffering and despair of the few survivors. The tragedy of the
earthquake is followed by the romance of the rescue. The story of
the relief work as planned and organized by Ambassador Lloyd C.
Griscom, and executed by Lieutenant Commander Reginald Rowan
Belknap and his men, is one of the most dramatic incidents in the
history of modern rescue. The author gives us also glimpses of
ancient Sicily, weaving them into the fabric of the story like a rich
tapestry background in a portrait.
A Tour through South America. A. S. FORREST
Author of " A Tour through Old Provence," etc. Demy 8vo,
cloth gilt, profusely illustrated, IDS. 6d. net.
Mr. A. S. Forrest, the well-known artist and literateur, is now
travelling in South America executing commissions for several
influential syndicates, and travelling the whole of the country sur
rounding the Panama Canal. The author s credentials give him
unique facilities of exploration, and much that will be written and
illustrated in his book, will come before the public for the first time.
The book will, therefore, be of first importance to those wishing for
accurate knowledge, and a picturesque presentation of this fascinating
and interesting country.
A Woman s Winter in South America.
CHARLOTTE CAMERON. Author of "A Passion in Morocco."
Crown 8vo, with about 30 illustrations printed on art paper,
6s. net.
An interesting account of a 24,000 mile journey undertaken by the
author last winter. Mrs. Cameron describes the east coast of South
America ; the opulent wealth of Buenos Ayres ; the glorious scenery
of the Cordilleras of the Andes in transit from Buenos Ayres to Val
paraiso; and the arid, desolate west coast, where nitrate appears to
be the only interest for civilization, as far north as Callao and Lima.
She gives some unique descriptions of the Inca Indians, their pagan
feasts, and their historic ruins, closely resembling those at Thebes, in
the environment of La Pas and Lake Titicaca. The city of Panama,
and the Canal, are thoroughly gone into, the author having motored
fifty miles along the Canal and minutely inspected that gigantic under
taking. From Colon we are taken along Central America via Columbi;
and Venezuela, and so home by the beautiful West Indies. It is the
first time this entire coast has been written of from a woman s point
ol view.
10
A Tour through Old Provenoe. A. S. FORREST
Painter of " Morocco," "West Indies," "Portugal," etc. Pro
fusely illustrated, cloth boards, 6s. net.
The very name of Provence excites vivid anticipations of the quaint
and the picturesque, and no more delightful companion for a trip
through its old-world associations with pen and pencil could be found
than the author of this book. In his foreword he says : " The way
farer in this land of sunshine and fertility, passing through its villages
and visiting its towns, will continually meet with relics, ruins and
remains, which are like footprints of races, dynasties, and empires long
since passed away. Some are nearly effaced, but others stand out in
clear and distinct outline, recalling whole histories of bygone days.
There is something about this region that makes an irresistible appeal
to strangers from northern lands. Romance is written so plainly on
its face that even he who motors may read. "
In the Maoriland Bush. W. H. KOEBEL
Author of " Madeira, Old and New," " Portugal : Its Land and
People," "Agentina, Past and Present," etc. Demy 8vo, fully
illustrated, 123. 6d. net.
This work deals exclusively with the up-country life of New Zealand,
and includes intimate descriptions of the humours and tragedies of
the fascinating country of the " Back Blocks." Special chapters treat
of "The Bush and its People," "The Maori at Home," "Bush
Evenings," " Taraka and his Friends," " The Bush Hotel-keeper," etc.
Much has been written on the corresponding life in Australia, but the
more romantic field afforded by New Zealand has scarcely been
touched. For this reason, Mr. Koebel s book should prove of univer
sal interest. His record is that of an eye-witness of all that is worth
seeing and noting, and his large experience in the writing of such works
guarantees complete success.
A White Australia Impossible. E. W. COLE
In crown 8vo, cloth, as. 6d.
This book is an appeal from race prejudice in favour of permitting
the free entry of Japanese, Chinese, and other coloured races into the
Australian Commonwealth. The Author discusses the cause of colour
in mankind, gives much valuable and interesting information regarding
various Asiatic and African races, shows that all the races of mankind
are of a more or less mixed origin, and argues that a white Australia
is neither desirable nor possible.
ii
A Motor Tour through England and France.
ELIZABETH YARDLEY. Crown 8vo, illustrated, 6s. net.
This is a record of twenty-one and a half days of automobiling in
England and France. The period may not seem a long one, but the
book is remarkable for the richness and fulness and variety of the
impressions gathered. It covers in a most interesting and instructive
manner many important places. The Dukeries, comprising the
historic demesnes of Worksop Manor, Welbeck Abbey, Clumber
House and Thoresby House; Sherwood Forest, once the scene of
Robin Hood s daring and dastardly exploits ; the Byron and Gladstone
countries, rich in historical and literary associations, the Lake District,
with its unsurpassed beauties of Windermere, Derwentwater and
Ullswater, and its memories of De Quincey, Wordsworth, Southey,
Coleridge, Hazlitt, and a host of celebrities who at one time or another
visited the " Lake Poets" ; Wales, whose mountains and valleys have
provided material so abundant to the artist these are all embraced
in the comprehensive itinerary of the British section of the Tour,
while in France, Blois and Touraine, Brittany, Trouville, Rouen and
Paris, are among the places visited and described. A series of
beautiful illustrations add greatly to the value of the book, the text of
which will be found most valuable by the tourist motoring through
England and France, as well as by the general traveller, while as a
book to read for its own sake it will appeal to all lovers of works
of travel.
The Motor Book : A complete work on the History,
Construction, and Development of the Motor. JOHN ARM
STRONG. Illustrated by 100 drawings and photographs, IDS. 6d.
net,
This volume, prepared by Mr. John Armstrong, who is recognised
as one of the few experts of the day on motor vehicles, furnishes the
public with abundant information, and is replete with the results of
ripe practical experience. It is written in non-technical language,
mathematical formulae and the like having been rigidly excluded. In
all its ramifications the passenger carrying motor vehicle is treated of
with skill and acumen for which Mr. Armstrong is so well-known.
New light is thrown on a great variety of constructional features.
The main points in the design and manufacture of the modern motor
engine are discussed. Several valuable improvements are proposed,
and the possibilities of future design are dealt with. A host of
subjects such as clutches, carburation, changed speed mechanism,
live axel construction, etc., etc., are fully treated. Tabulated details
are given of " the hundred best cars." Hot-air, rotary, and turbine
gas motors, six- wheel vehicles, the past, present and future of the
motor omnibus and motor cab, are among other matters brought up
for consideration in this exhaustive volume.
Four Ennobled Actresses : The Adventures of the
Duchess of Bolton, Countess of Derby, Countess of Esse?:,
Countess of Harrington on and off the Stage, by CHARLSS E.
PKARCE. Author of "The Amazing Duchess," "The Beloved
Princess," etc. In two volumes, demy 8vo, with two photogravure
frontispieces and 32 half-tone illustrations, 245. net.
To mention the names of Lavinia Fenton, Eliza Farren, Catherine
Stephens and Maria Foote, is to picture all that is lovely, graceful,
bright, and fascinating in vfowzii. These idols of the public were
wholly distinct in their attractiveness, incomparable in their several
roles, and resembled each other only in the fact that they quitted the
stage to wear the coronet. In dealing with the lives and times of these
four representative Queens of the Drama, Mr. Pearce has a subject
which occupies a field practically inexhaustible in anecdote. The
" Beggar s Opera," in which Lavinia Fenton, as Polly Peachum,
captivated all hearts, belongs to the picturesque time of the Second
George, its masquerades, its ridottos, its gallantries, its tragedies. The
immortal comedies, "The School for Scandal " and " She Stoops to
Conquer," with Eliza Farren as the bewitchingly wayward Lady
Teazle and the fascinating Miss Hardcastle, conjure up memories of
Sheridan and the rollicking, reckless days of old Drury Lane manage
ment. The music of Arne, Storace, Shield, and Bishop, masters of
pure English melody, is for ever associated with the sweet- voiced and
accomplished Kitty Stephens ; while in beautiful and engaging Maria
Foote is personified all that is refined and sparkling in the Comedy
Queens of the first thirty years of the Nineteenth Century. The book
will be illustrated with quite a unique collection of engravings of leading
actors and actresses, many of them in character.
David Garrick and his French Friends. Dr.
F. A. HEDGCOCK. In demy 8vo, cloth gilt, fully illustrated,
ys. 6d. net.
An intimate study of the social and artistic life of David Garrick.
Dr. Hedgcock deals largely with the great actor s friendships with the
distinguished French men and women actors, authors, philosophers,
and others, who vied with one another in doing him honour. The
dazzling society of the philosophic salons, and the tinsel glories of
the Comedie Franpaise of the period, are made to live again by brief
but striking portraits of Diderot, d Holbach, Borellet, Suard, Mme.
Riccoboni, Mile. Clairon, Le Kain, Preville, Mole, Le Tenier, and
others.
Dr. Hedgcock has many entertaining stories to tell ot the great
master of tragedy, comedy, and farce ; and gives many choice examples
of his drolleries, his witty sallies, and his amusing escapades. He
also gives a critical estimate of Garrick s histrionic achievements.
Dr. Hedgcock is the only Englishman who has ever achieved the
distinction of a Doctorship of Literature of the University of Paris,
" David Garrick et ses amis Francais," was one of the theses which
won for him this high honour. " David Garrick and his French
Friends " is based on that work, but much new material has been added.
Dr. Hedgcock brings much hitherto unpublished information to light.
13
The Beloved Princess. Princess Charlotte of Wales,
the lonely daughter of a lonely Queen. CHARLES E. PEAKCE.
Author of "The Amazing Duchess," etc. Demy 8vo, cloth gilt,
fully illustrated, i6s. net.
The Princess Charlotte of Wales is the one figure that stands out
pure and unsullied in the lurid picture of base intrigue, corruption,
unbridled self-indulgence, and ignoble passion presented by the Court
life of which Carlton House was the centre. Stranger than fiction is
the story of the hapless Princess, and for the first time all the salient
points in her history, and the sidelights thrown by the letter writers
and the diarists of the period, have been brought together into one
connected narrative.
The mystery of the Princess Charlotte s birth, the warfare between
her father, "The First gentleman of Europe," and his wife, the
Princess Caroline, by which her girlhood was embittered, and the
tragedy of her death, furnish in themselves the elements of an absorbing
romance.
The terrible story of the Princess Sophia, with its melodramatic
incident of the sealed box ; the extraordinary scandal of the Duke of
York and the notorious Mary Ann Clarke ; the mysterious tragedy of
St. James s Palace and the Duke of Cumberland; the Regent, his vices,
his spies, his parasites, cannot be ignored, and they are dealt with
as fully as the delicate nature of the incidents permit. The book
abounds with anecdote, Mr. Pearce aiming at bringing before the
reader a vivid panorama of a byegone time which was at once bril
liant but coarse, magnificent but sordid, yet fascinating and dramatic
withal. The reproductions of several scarce caricatures by Gillray,
several important reproductions from the collection of Mr. A. M.
Broadley, and numerous other portraits, add to the attractiveness of
the book.
Old Clifford s Inn. PERCIVAL J. S. PERCEVAL
A history of the earliest of the old Inns of Chancery. Illustrated
with nearly 50 drawings by the author. Large crown 8vo, cloth
gilt, 6s. net.
Clifford s Inn is full of interesting associations of the old world of
which it formed part. Six centuries ago it was a hostel of the Barons
Clifford, and thenceforward, for some five hundred years, became a
college for the study of the law, and famous for all that belongs to
student life with its past moots in chambers, dinners and revels in
hall, and town and gown riots in the streets without. Here Coke and
Selden learned the elements of lavr ; here, also, Harrison, the regicide,
served as clerk to a solicitor. Later, the six attorneys of the Marshalsea
Court made Clifford s Inn famous throughout London. Here, too,
George Dyer had chambers where he gathered Scott, Southey, Cole
ridge and Lamb around his board. The ancient hall is rich in
memories ol the Fire of London, as the re-adjustment of the boundaries
obliterated by the great conflagration was made within its walls.
The subject is a fascinating one, and pen and pencil are both employed
in its graphic presentation.
An Actor s Note Books. Being a record of some
Memories, Friendships, Criticisms and Experiences of FRANK
ARCHER. Author of " How to Write a Good Play." Demy 8vo,
32 half-tone illustrations, 75. 6d. net.
This volume deals with literary and theatrical matters at a period
of great interest. The author, who made his first London appearance
as Captain Dudley Smith in "Money" at the old Prince of Wales
Theatre in 1872, then under the management of the Bancrofts (now
Sir Squire and Lady Bancroft) was at one time a pupil of that accom
plished actor Leigh Murray, many of whose admirable letters are
here given. A sketch of the stage from 1858 to the time of the
author s London appearance, is also presented, with criticisms and
memories of many fine actors who have passed away. He was, he
tells us, in Paris when the Franco-German war broke out, and
returned to England to fulfil an engagement. The letters from his
brother, who remained in the city during the whole period of the war,
the siege, and the Commune, are of special interest ; they form a
graphic account of the vicissitudes and anxieties of the French Nation
during those exciting years. A critique on the acting of Salvini is a
feature of the volume. Interesting letters of Tom Taylor, Wilkie
Collins, Westland Marston, Charles Green, Moy Thomas, J. L. Toole
and other Victorians, are full of charm for the literary and theatrical
student. Early details of Sir Henry Irving, and notes on the gifted
and beautiful Mary Anderson are included. Other items that deserve
mention, are an account of a visit the author paid to the late Lord
Tennyson and a description of the Royal Institute Tableaux and Ball
of 1887, at which King Edward VIL, his Consort, and many dis
tinguished guests were present. The work is full of stories of
numerous delightful and interesting people, and concludes with
references to the late Hermann Vesin, Henry Neville and Sir W. S.
Gilbert.
Our Fighting Sea Men. LIONEL YEXLEY
Large crown 8vo, cloth, 6s. net,
Mr. Yexley deals with the laws, regulations and customs of our
naval service as they affect the sea man as distinguished from the sea
officer, These customs date from times when our ships were manned
by the press gang or from our prisons, and though there have
been patchwork improvements, the author claims that no serious
attempt to meet modern requirements has ever been made. The
book traces the origin of our present naval law, shows that it
came into being when widely different conditions prevailed, and
endeavours to prove that the sea man is just a normal human who is
entitled to every right and privilege that the laws of the country
assure to the rest of the community, and that this can be granted
without any prejudicial effect on true discipline. The book is a very
intimate as well as entertaining study of our naval fighting forces, and
will provide food for thought for all students of our navy.
15
Anomalies of the English Law. S. BEACH
CHESTER. " The Law in the Dock." Crown 8vo, cloth, 55. net.
The writer of this book is a barrister-at-law and a Companion of
the Military Order of the Loyal Legion of the United States. He
deals in a clear and piquant manner with many questions of almost
startling moment. His powers of penetration and observation, and
his comprehensive view of life, impart a strong element of human
interest to his treatment of the subject. He not only exposes injustice
and laxity, but mystery, ignorance and obscurity, with the sure hand
of one who knows.
Marriage Making and Breaking. CHARLES
TIBBITI. With Foreword by A. C. Plowden, Esq., Chief Magistrate
at Marylebone Police Court. In cr. 8vo, cloth boards, 2s. 6d, net.
This book surveys the present situation with regard to marriage and
divorce. The author does not attempt to force his own conclusions on
the reader, but states fully each aspect of the problem, summarises the
present law of divorce as it affects both men and women, and collects
together the opinions of leading judges, magistrates, politicians,
divines, and social workers, now scattered in various books, magazines
and papers.
Truth. E. W. COLE
Cloth gilt, crown 8vo, 2s. 6d.
This volume, compiled by the editor of " The Thousand Best
Poems in the World " and "Cole s Fun Doctor "books which have
had an enormous and world-wide circulation will take rank among
those indispensable works of reference which every author, journalist,
thinker and public speaker considers as a part of his stock in trade.
It contains nearly a thousand expressions of opinion on the subject of
Truth by eminent writers and thinkers of all ages and countries.
Those jewel utterances which among all nations have passed into
proverbs, as well as long passages emanating from the noblest minds
in their noblest moods are included in the volume, which constitutes
a history, philosophy, and religion of Truth. Every aspect of the
subject is dealt with under appropriate headings.
The Welshman s Reputation. " AN ENGLISHMAN "
In crown 8vo, cloth, 2s. 6d. net.
" Draig Glas s " pungent satire on the Welsh entitled "The Per
fidious Welshman" has aroused a great deal of criticism within and
without the Principality. "An Englishman s" reply should be read
by every seeker after truth, who must decide for himself to whom
the laurel of victory is due in this combat of words. " An English
man " essays to shatter every lance of " Draig Glas " on the shield of
truth. He has much of interest to say concerning racial origins,
and endeavours to show that Welsh and English are the common
descendants of the aboriginal inhabitants of Great Britain the Ancient
Britons, and hence argues that "if Jones Williams Evans is a cur
of low degree, then Smith Williams Evans is a cur of low degree,"
but comes to the conclusion that both are " British bull-doj;s of the
old breed." "An Englishman " has also much of interest to say con
cerning the morals of Taffy, and his manners and customs. He is a
humourist with a keen eye to the funny side of things, and his drolleries
will delight a wide circle of readers.
16
Verses. DOLF WYLLARDE
Author of "The Riding Master," "Tropical Tales," etc. With
Photogravure Frontispiece. Paper, is. 6d. net. Cloth, 2s. 6d. net,
Miss Wyllarde has entitled her book simply " Verses," because she
considers that most minor poetry has no claim to be dignified by the
name of poetry. Modesty, however, is much more often the character
istic of the true poet than of the mere versifier, and the author s
modest estimate of her own work will in no way bind the opinion of
the reader. The book is published in response to a desire expressed
by many readers of Miss Wyllarde s novels for the complete poems,
from which she has quoted in her prose works from time to time. A
number of " Verses " not hitherto published in any form is added.
This Funny World. F. RAYMOND COULSON (DEMO-
CRITUS). Author of " A Jester s Jingles." Crown 8 vo, cloth gilt,
2S. net.
A volume of humorous and satirical verse by the author of " A
Jester s Jingles," a work well known to reciters. His " Social Scale "
also enjoys wide popularity.
"This Funny World " contains much of the author s latest and
best work. Besides his numerous contributions to periodical literature,
Mr. Coulson has for many years enjoyed the appreciation of a vast
public as "Democritus" of the Sunday Chronicle, and a brisk demand
for the book is confidently anticipated.
A Garland of Yerse for Young People. Edited
by ALFRED H. MILES. Handsome cloth gilt, as. 6d. net.
This is a collection of verse for children, made to satisfy the require
ments of school and home. The pieces, selected from a wide field, are
graded to suit age, and classified to facilitate reference, and many new
pieces are included to help nature-study and interest children in
collateral studies. Never before has an attempt been made to cover
in one volume such a wide range of pieces at so small a. price. It
should be one of the most popular children s books issued this year.
The Diners-Out Yade Hecum. After-dinner
Toasts and Speeches. ALFRED H. MILES. Infcap. 8vo (6J x 3^),
cloth bound, round corners, is. 6d. net.
A handy little book which can easily be carried in the breast pocket,
and which every gentleman should possess. It is full of bright sayings
and amusing anecdotes, as well as toasts and other speeches suitable
tor weddings, dinner parties, and other social functions, also rules of
etiquette and conduct.
STANLEY PAUL S
XIX CENTURY HISTORICAL
ART SERIES
Nineteenth Century English Ceramic Art.
J. F. BLACKER. Author of " The A B C of Collecting Old English
Pottery," " The A B C of Collecting Old English China," etc.
With about 96 pages of half-tone illustrations, printed on art
paper, and 150 line drawings, los. 6d. net each.
Active assistance from the successors of the old master potters has
enabled the well-known authority, Mr. J. F. Blacker, to produce a
unique volume which must prove of exceptional interest to the collector
and to all connected with the great ceramic industry. The same
author s " Old English Pottery " and " Old English China " are standard
works of reasonable price and exceptional merit. This new book com
pletes them. It is a practical guide, with a history in pictures, too,
which gives valuable information in a concise form regarding the great
factors of the century, such as Adams, Copelands, Mintons, Wedg
woods, Hadley and Linthorpe : and those who, being of a compara
tively recent date, have already made a reputation and a growing one.
The illustrations present nearly every type of form and pattern, from
the blue-printed English and American scenery to the most elaborate
painting, gilding and modelling, the masterpieces of the later potters.
We have no hesitation in commending this work as one eminently
suitable for students of ceramic art.
Nineteenth Century English Engravings.
W. G. MENZIES. los. 6d. net. About 96 full pages of half-tone
illustrations.
In this volume an attempt has been made to trace the history of
engraving in England in all its phases during the nineteenth century,
from the time when the mezzotint was beginning to be overshadowed
by the steel plate to the present day, when photo-mechanical processes
are all prevailing.
The literature on this period in the history of English engraving is,
with the exception of a few volumes and articles on certain special
sections or masters, singularly meagre, and a history of the art as a
whole has been a much wanted volume.
Never, for instance, in the history of English engraving did such a
flood of engraved plates of all classes emanate from engravers studios
as during the Victorian era. Aquatints, mezzotints, etchings, litho
graphs, line engravings, in fact examples of every class were put upon
the market, the art of wood engraving and that of etching, amongst
others, regaining much of their lost glory.
The author touches in a brief though concise manner on every
section of the art, enhancing the value of his remarks with copious
illustrations of the work of nearly two hundred engravers, and shows
what is worthy of acquisition amongst the work of this most prolific
period.
The A B C of Japanese Art. J. F. BLACKER
Profusely illustrated with 150 line and 100 half-tone illustrations,
printed on art paper. In large crown 8vo, 55. net.
Exceedingly useful to the collector, whom it will guide, assist and
interest in the Art of Old Japan. Those who desire to collect with
profit will hardly discover any object so suitable, whilst for home
decoration the quaint beauty of Japanese Art is unequalled in its
peculiar attractiveness. A-:nour and Swords with their furniture,
Pottery and Porcelain, Bronzes, Colour Prints, Ivory and Wood Carv
ings, including Netsukes, are amongst the subjects dealt with.
Technical processes are explained and many illustrations given in
addition to the 100 half-tone illustrations, and the marks, signatures
and sale prices.
VOLUMES ALREADY PUBLISHED IN
STANLEY PAUL S ABC "COLLECTORS"
SERIES.
Each in large crown 8vo, 5s. net.
The ABC about Collecting (second edition).
SIR JAMES YOXALL, M.P. Profusely illustrated with numerous
line and 32 pages of half-tone illustrations. The subjects include,
among others, China, Clocks, Prints, Books, Pictures, Furniture
and Violins. Written clearly and explainingly out of personal
knowledge, experience and research.
" A beginner cannot well have a better guide." Outlook.
" Every page is an inspiration to a young collector." Evening Standard.
"The amateur collector who cares to be advised by us will certainly possess
himself of Sir James Yoxall s volume." Academy.
A B C of Collecting Old English China. J. F.
BLACKER. Profusely illustrated with numerous line and 64 pages
of half-tone illustrations, printed on art paper.
" To the beginner there could be no surer guide than Mr. Blacker s book." Pall
Mall Gazette.
" Mr. Blacker shows what to look for, how to know it, and what to avoid. For the
collector the book is a necessity." Daily Express.
"The author has a golden rule for collectors. Never buy with your ears, learn
to rely on your eyes, your fingers, a knife and a file." Sunday Times.
A B C of Collecting Old English Pottery. J. F.
BLACKER. Illustrated with about 400 line and 32 pages of half
tone illustrations.
" Practically every known variety of old English pottery is dealt with, and the use
fulness of the book is enhanced by the facsimile reproduction of the various marks,
and by an appendix giving the prices realised.by good examples at auction." Observer.
" In this book the range is wide, stretching from Greek vases to Napoleon jugs,
and including a great deal of information on the Wedgwood productions and even
on the willow-pattern. Salt glaze, lustre, slipware, puzzle jugs, Fulham, Astbury,
Lambeth, Leeds, Yarmouth, and numerous other warefc all receive careful attention.
Mr. Blacker speaks with authority, and his pages are full of knowledge." Bookman.
" Mr. Blacker is to be congratulated on the production of a thoroughly good, trust
worthy and informing handbook, and one that every collector will find not only
desirable but necessary." i all Mall Gazette.
19
ALFRED H. MILES
NEW SEKIES FOE BOYS AND GIRLS
Large crown 8vo, 384 pages, fully illustrated, handsome
cloth gilt, full gilt edges, 5*. each.
" Mr. Alfred H. Miles is the Homer of modern Ajaxes and Hectors. He seems to
have heard of more brave deeds than any man living." Christian World.
Twixt Life and Death on Sea and Shore. A Book
for Boys. Edited by ALFRED H. MILES.
" Mr. Miles is always a safe guide where boys reading is concerned. Here be
gives you plenty of stirring things, and the best of it is they are all from real life-
true stories that is." Daily Chronicle.
Heroines of the Home and the World of Duty. A
Book for Girls. Edited by ALFRED H. MILES.
" Each story is of a high standard, and has the healthy atmosphere which charac
terises all the books of Alfred H. Miles." Lady s Pictorial.
A Book of Brave Boys All the World Over.
Edited by ALFRED H. MILES.
41 What could be more fascinating to the boy than the stories of brave deeds con
tained in A Book of Brave Boys. " Truth.
A Book of Brave Girls At Home and Abroad.
Edited by ALFRED H. MILES.
" It provides numerous and thrilling examples of heroism in all parts of the globe,
and ought to prove very inspiring." Morning Leader.
In the Teeth of Adventure Up and Down the World.
Edited by ALFRED H. MILES.
"A gloriously exciting book for boys." Manchester Courier,
The Boy s Book of Sports, Pastimes, Hobbies and
Amusements E. KEBLE CHATTERTON
For boys of the age of ten to seventeen. Illustrated. Cloth
gilt, 5s.
" It is something in the nature of a boy s encyclopaedia in the brightest sense of
the word." The Observer.
Cole s Fun Doctor. The funniest book in the world.
Edited by E. W. COLE. Editor and Compiler of " The Thousand
Best Poems in the World." First series and second series. In
two separate volumes, 384 pp. and 440 pp. respectively, each
complete in itself. Each volume in crown 8vo, cloth, 2s. 6d.
This book should find a place in every home library. It is
full of fun from beginning to end. Fun about babies ; fun about bad
boys ; fun about love, kissing, courting, proposing, flirting, marrying ;
fun about clergymen, doctors, teachers ; fun about lawyers, judges,
magistrates, jurymen, witnesses, thieves, vagabonds ; these are but a
few of the many subjects humorously dealt with, while the authors
include such world-reputed names as Mark Twain, Bret Harte, and
Max Adeler. It is doubtful if any man living could read a dozen
consecutive pages of cither volume without bursting into a hearty
laugh.
20
SELECTED XMAS GIFTS.
The Sweep of the Sword. From Marathon to Mafe-
king. Being a Battle Book for Boys. ALFRED H. MILES. Dedi
cated by special permission to Field-Marshal Earl Roberts, V.C.
In large crown 8vo. (over 600 pages), with a photogravure frontis
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printed on art paper, and nearly 150 illustrations in the text, hand
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It is not a book in praise of war, but it celebrates in a fitting way those virtues
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Joy of Tyrol. Edited by J. M. BLAKE. Author of
" Lily Work," " A Reasonable View of Life," etc. Profusely illus
trated with over 100 original drawings in the text by the Author.
In crown Svo, cloth gilt, 6s. net.
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Academy: " Vastly agreeable."
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Love Letters of a Japanese. Being the corre
spondence of a Japanese man with his English betrothed. G. N.
MORTLAKE. Second edition, with an Introduction by DR.
MARIE C. STOPES. Large crown Svo, white cloth gilt, chaste
design, 55. net.
Daily Express : " These letters are exceedingly interesting. The writers are a
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Pall Mall Gazette :" There will be sceptics proof against the editor s solemn
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giving a glimpse into a Japanese heart and brain."
SERIAL PUBLICATIONS
The Lady s Realm. Vol. 29 (November, 1910
April, 1911). In handsome cloth gilt, full gilt edges, 6s. net.
" The Lady s Realm " is published monthly at 6d. net.
Since the first number was issued more than fourteen years ago, it
has been recognised as one of the most beautifully illustrated maga
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another contributed to the pages of " The Lady s Realm."
Among its annual subscribers are many of the reigning monarchs
and the leaders of society in all parts of the civilised world. To be
obtained from all booksellers or newsagents, or will be sent, post free,
each month (including Double Numbers), by the Publishers to any
address in the world for IDS. per annum (or to Canada for 2 dols ).
The Beau. A Journal devoted to the Science of
Pleasure. Published quarterly, 2s. Cd. net.
"The Beau" is something entirely new in journalism; it is printed
on a special hand-made paper with deckled edges, illustrated through
out with photogravures and line drawings, and bound in handsome
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" The Beau is about as delicious a feast as can be purchased for half-a-crown."
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Frte Press.
No. 2 is now ready. It is a special Greek Number, and contains
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figures in outline.
The Commentator. The most out-spoken paper in
England. One Penny Weekly.
" A sixpenny review for one penny."
"The Commentator" is a paper which has the courage of its con
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Published every Wednesday.
RECENT SUCCESSFUL
VOLUMES
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Elizabeth Chudleigh, Maid of Honour Duchess of Kingston
Countess of Bristol. CHARLES E. PEARCE. In two volumes,
demy 8vo, cloth gilt, with two photogravure frontispieces and
numerous other illustrations. 243. net the set, Third Edition.
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Demy Svo, cloth gilt, fully illustrated, 103, 6d. net.
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23
MESSRS. STANLEY PAUL & Co. have pleasure in an
nouncing that they have secured for publication new full
length novels by the following popular Authors :
HALLIWELL SUTCLIFFE
RHODA BROUGHTON
KATE HORN
REN6 BAZIN
MAUD STEPNEY RAWSON
DOLF WYLLARDE
VIOLET HUNT
RAFAEL SABATINI
ARCHIBALD MARSHALL
DOUGLAS SLADEN
L. T. MEADE
ARABELLA KENEALY
SIR WILLIAM MAGNAY, BART.
CHARLES E. PEARCE
DOROTHEA GERARD
R. MURRAY GILCHRIST
JANE WARDLE
HEADON HILL
in addition to the new novels announced on pages 25 38.
24
STANLEY PAUL S NMW
6/- FICTION
The Justice of the Duke. RAFAEL SABATINI
Author of "The Shame of Motley," "The Trampling of the
Lilies," " Cesare Borgio," " The Lion s Skin," etc.
In his " LIFE OF CESARE BORGIA " Mr. Sabatini gives us a stern,
straightforward narrative, together with an analysis of the chronicles
and writings upon which the history of the Borgias and more
particularly of Cesare is founded. He has reserved it for the
present volume to fill in the details permissible to the romancer, and
to allow his fancy to play about the same fascinating and terrible
protagonist, presenting to us the real Cesare Borgia, as Mr. Sabatini
visualises him, but in settings purely artificial and in circumstances
wholly or partly fictitious, spun and woven with all the art of which
this writer is master.
It is the Author s contention and he may claim to have established
it in his " LIFE OF CESARE BORGIA "that terrible and relentless as
Cesare was, he was pre-eminently just with that dread justice that
took no concern of mercy. In " THE JUSTICE OF THE DUKE " we see
this beautiful and amazing young Italian of the Renaissance dealing
with the situations which the Author has invented or built-up,
precisely as Mr. Sabatini conceives that he would have dealt with
them had they arisen as set down in this work. Thus, whilst purely
a work of fiction, fine, sharp-cut and arresting, it is none the less of
high historic value by virtue of the series of accurate and graphic
pictures it shows us of a ruthless man in a ruthless age. As a
corollary to " THE LIFE OF CESARE BORGIA," and as an illustration of
it, nothing could be more welcome to Mr. Sabatini s readers.
Nerissa. ARABELLA KENEALY
Author of " Dr. Janet of Harley Street," " The Mating of Anthea,"
etc.
Nerissa is a healthy, sweet and pretty English girl, who has led a
luxurious life in her uncle s country home. She becomes bored, then
Hartland, an ascetic East-end vicar, crosses her path, falls in love, and,
against his principles marries her. Nerissa, full of sweetness and
charm, would have been his joy and consolation, but Hartland after a
struggle, repulses her ; she is not to be his real wife, only his com-
panion and drudge. Nerissa is loyal. The daughter of an East-end
Doctor, a girl of opulent charms, vulgar mind, and unstable tempera
ment is converted by Hartland s preaching and is taken into the house
hold. She attracts Hartland ; this lure of the flesh is a temptation to
the man leading an unnatural life. Nerissa is pained and shocked, and
Hartland goes off and enters a Trappast monastery. After his death
Nerissa marries again, The book is full of interest and cannot fail to
repay perusal. (January, 1912.)
25
Stanley Paul s New Six Shilling F iot ion continued.
Every Dog His Day. HAROLD AVERY
Author of " A Week at the Sea," etc.
Basil Relaver and Angela kiss in a garden at Avesbary, youthful
and innocent lovers. Circumstances divide them, Basil is whirled
away into the vortex of commercial life and spenJa some years
building up business and making himself a position. Prospering he
revisits Avesbury to learn from Helen Sutherly, Angela s aunt, that
Angela, proud and independent, lives in London and earns her own
hvehhood as a secretary. They meet and misunderstand. Helen
butnerly intervenes, but the lovers are again about to part when they
meet once more in the old garden and " love awakens and does not
wake in vain." It is a pleasant, quiet story which grows in interest as
it proceeds, and leaves a sense of satisfaction in the mind of the reader
when it is finished.
The Long Hand. SIR WILLIAM MAGNAY, BART.
Author of "Red Chancellor," "Count Zarka " and "A Prince
of Lovers."
The setting of the story is Bavaria at the end of the i8th century
when that very remarkable, but now almost forgotten genius, Benjamin
Thompson, Count Rumford, was for a short time actually Regent of
Bavaria, and was standing forth as the saviour of Munich, threatened
at once by the French and Austrian armies. At this juncture a young
English traveller arrives in that city, and by chance is drawn into a
tragic adventure, being mistaken by an emissary of vengeance for a
young officer who has given offence at Court, and whom the " long
hand of royalty is seeking to clutch. This episode proves to be but
the first of many exciting adventures, and from it is developed a love
interest which becomes the engrossing theme of the story. Readers
who have enjoyed the Author s previous novels will find no falling off
in this, his latest novel of the same genre, which offers a feast of
romance and stirring adventure.
Exotic Martha. DOROTHEA GERARD
Author of "The City of Enticement," " A Glorious Lie," etc.
Martha Grant, betrothed to a Dutchman whom she has met at an
Alpine health resort, but who resides in Java, arrives at Batavia to
find her lover married to another woman. Rather than face the
humiliation of a return to her Scotch home she engages herself as a
lady s maid to an invalid Dutchwoman. Suspected of poisioning her
mistress, she is condemned to penal servitude for life. Effecting her
escape, with the aid of an eccentric French doctor, who is the real,
though unsuspected, poisoner, she is on the point of yielding to the
advances of her rescuer, when George Pether, the friend of her girlhood,
appears upon the scene, and in his company "exotic Martha "quite
cured of an ill -regulated passion for the tropics regains her
native land.
26
Stanley Paul s New Six Shilling Fiction continued.
The Cardinal. NEWTON V. STEWART
Author of " A Son of the Emperor," "Across the Gulf," etc.
An historical story of Italian life in the i3th century, the time of the
Guelphs and Ghibellines.when the Pope and Emperor with their factions
were opposed. Ottaviano Maldini is the cardinal. * He is all-powerful
in Rome, and more of a soldier and a statesman than a churchman.
Ariadne, the heroine, is a princess who is kidnapped and falls into the
hands of the Moors. She is an exquisite little creature and her
dancing uniquely beautiful, but she deliberately lames herself to escape
harem life. She is offered as a slave to the cardinal, who out of pity
buys her. With the cardinal she is happy, interest and affection
develope into passionate love between them, and in the end Ariadne
dies by her own hand, and relieves the cardinal of the embarrassment
of her presence. It is an intensely interesting romance, and presents a
lively and accurate picture of the times,
The Qualities of Mercy. CECIL ADAIR
Author of " The Dean s Daughter," " Cantacute Towers," etc.
The Mercy of the Qualities is a girl who, having inherited property,
is free from the necessity which often leads to marriage, for which she
is temperamentally disinclined. Captain Dare, whose little kinsman
Colin is Mercy s friend, has other views, but Mercy will have none of
him, and in pique he marries Alys, a timid little friend of Mercy s, who
runs away from him and is hidden by the vicar s wife. Mercy and
Colin swear eternal friendship; the latter has no desire to marry and
perpetuate the house of Dare. Dare is found dead, a victim of the
vendetta. The wholesome story is full of interesting ingredients
Riches, High Place, lovely Country, Beautiful Weather, some Excite
ment, and Mystery.
The Unholy Estate; or, the Sins of the Fathers.
DOUGLAS SLADEN. Author of "A Japanese Marriage," "The
Admiral," " The Tragedy of the Pyramids," etc.
This is a present-day story of strong domestic interest. The problem
which Mr. Douglas Sladen treats is the unhappiness inflicted by
unsuitable marriages and the inconveniences which besiege those who
defy the marriage convention and take their lives into their own hands.
The story lies on the fringe of politics. An eminent political
personage, thinly veiled, occupies a prominent position in it. He
supplies one of the main elements in the book, and the other is
supplied by a woman of great position who gives up everything for the
man she loves and is content to live cut off from society for his sake.
The book differs from most books which deal with the same subject
in the fact that neither party, in spite of straitened means and social
ostracism, exhibits any remorse or regret. They are completely
satisfied with what they have done. They live a simple life and their
love match is an unequivocal success. The unexpected denouement
of the story is a happy one.
27
Stanley Paul s New Six Shilling Fiction -continued.
Hodson s Voyage. W. H. KOEBEL
Author of " In the Maoriland Bush," with 8 original illustrations
on art paper by Fred Pegrara.
This is a work of light humour from the pen of Mr. W. H. Koebel,
better known of recent years as a travel writer of distinction, but who
in taking up fiction again is returning to his first love. The plot deals
with the trials of a commercial traveller on board a liner. He is
mistaken for a country officer whom he resembles, and the complica
tions that ensue include a love interest, and,give rise to a rapid series
of situations that contain frank elements of farce, especially when the
hero finds that fragments of the past history of his military prototype
are known to others and not to himself. The climax of the story
arises when it is imperative that he should reveal his identity, and
when he finds it impossible to convince his companions that circum
stances have compelled him to act the lie. The book abounds in
situations, and much amusement arises from the bewildering
happenings of the unexpected. The fate of the unfortunate victim
hangs in the balance until the last page.
The Baron of 111 Fame. HESTER BARTON
This story gives a faithful picture of Florence in the time of Dante.
Besides Corso Donati, the hero of Campaldino, Dante and his wife;
Giotto, the great artist ; Giano della Bella, the popular demagogue, and
other Florentines known to history, figure in the novel. The period
dealt with was a stirring and brutal one, yet amid the clash of steel,
the flow of blood, the hoarse yells of mutual hatred, the orgies of
illicit passion, the violation of convents, the sacking and burning of
towns, men and women plighted troth even as to-day, and the author
of this romance of mediaeval Florence has unified her graphic descrip
tions of historical incidents by a love story all the more idyllic
because of the background of vice and crime.
Duckworth s Diamonds. E. EVERETT-GREEN
Author of "Clive Lorimer s Marriage," "The Lady of the
Bungalow," etc.
Duckworth has entrusted a haul of diamonds to his friend, Dermot
Fitzgerald, who brings them to England to await instructions. He is
aware that he is shadowed by one, Pike, and gets Hilton, a friend of
his, to come over to Ireland and advise him. Hilton advises him to
bring the treasure and hide it in his own caves of Treversal. This
they do, though not without adventure. In a little village, close to
Treversal, stands a small cottage to which Barbara Quentin has
retired on the death of her millionaire father, whose assets appear to
be nil, and whose child is unprovided for. She lives in the cottage
with a friend, making acquaintance with Hilton and Dermot. Later
on, Phyllis Duckworth is drawn into the web of fate, and comes also
to the cottage. Letters come ostensibly from Duckworth, demanding
the surrender of the treasure to his sister; but Phyllis deems these
forgeries, and Dermot holds on. In the end and in the nick of time,
Duckworth himself turns up; there is a raid upon the caves of Tre
versal, but the villains are caught and arrested, and various pairs of
lovers are made happy. (Spring, 1912.)
28
Stanley Paul s New Six Shilling Fiotion continued.
A Passion in Morocco. CHARLOTTE CAMERON
Author of "A Woman s Winter in South America."
The story opens on board a P. & O. steamer when it is ploughing
its way steadily towards the Moroccan coast. A beautiful English
girl, duly chaperoned, makes the acquaintance of a handsome
Moorish prince who is returning to his native land after passing
through the curriculum at Oxford, with the varied problems of East
and West seeking solution in his mind. The presence of the girl
presses one of these questions irresistibly to the forefront of his
consideration. At Mazagan the ladies are invited by an officers
guide to visit the harem of the Raid, where the beautiful English girl,
separated from the party, is trapped by the wily owner, from whose
hands she is duly rescued, at the eleventh hour, by Mohammed el
Yumar, the Moorish prince. Many adventures follow amid strange
scenes are enacted against a background of vivid Oriental colour, and
in the end East and West effect a union, finding that " love levels all."
The Lotus Lantern. MARY IMLAY TAYLOR
Author of "The Reaping," "The Impersonator," "My Lady
Clancarty," etc.
A love story of great charm and dramatic power, whose scene is
laid in Japan of to-day. Lieut. John Holland, a military attach^ of
the British Embassy, and betrothed to the daughter of the British
Ambassador, while witnessing the Buddhist festival of lanterns,
symbolizing ships of the souls of the dead, meets Ume-San, who had
been sold by her relatives and had become a Geisha girl in a Tokyo
tea garden. A plot has been formed to place her in the power of an
unscrupulous and cruel Japanese prince. Holland s sympathy is first
enlisted, and finally he falls passionately in love with the little
Japanese girl, pure, sweet, and devout, notwithstanding her sur
roundings. The story moves with dramatic force, is filled with
interest from the opening chapter to the end, and Um6 (flower of the
plum) is one of the tenderest and dearest heroines of fiction.
Damosel Croft. R. MURRAY GILCHRIST
Author of "The Courtesy Dame," " The Two Goodwins," "The
Firstborn," etc.
The heroine of this book is the last of a wealthy yeoman family in the
High Peak Country; the hero is a young man from Yorkshire, of
equal social standing but comparatively insignificent means. Janey
Maskrey is beloved by three ; her choice falls at last upon the most
fitting suitor, with whom, without being aware of the fact, she has
been in love for some considerable time. An author of distinguished
reputation akin to the Maskreys presents with his curious entourage
a remarkable contrast. Several old-world country -scenes, notably the
Carrying of the Garland at Castleton, are presented with a wealth of
colour. The book is full of sunlight, of happiness and of country mirth.
29
Stanley Paul s New Six Shilling Fiotfan continued,
The Doll: A Happy Story. VIOLET HUNT
Author of " White Rose of Weary Leaf, " The Wife of Altamount."
This is a story of a woman who, having been divorced once, and
having lost control of her child, invents a stratagem by which, upon
her re-marriage, she thinks she will be protected from a second loss of
her child should she again be divorced. How the stratagem fails and
how the first child that she had lost comes into her life again, and how
in the end, though her stratagem has failed, she is successful all along
the line owing to the employment of purely feminine weapons, it is
the purpose of this novel to show.
A Prisoner in Paradise. H. L. VAHEY
The scenes of this story are enacted in the Malay Islands and Singa
pore. A British agent, after years of residence on the South Sea
Islands, pines for civilisation, and decides to quit. The appearance
of a beautiful half-caste reconciles him to remaining. Complications
with the natives arise, and flight becomes the only safety of the
lovers. They fly by different routes, and the man arrives at Singapore,
where the vessel carrying the woman is reported lost with all hands.
The tie that bound him to the Malays thus broken, he seeks the
solaces of civilisation by marrying a widow. Disillusioned, after two
months he quarrels with the widow, and ships back to barbarism.
Unexpectedly, he finds the Malay wife returned and awaiting him,
and considers himself absolved from his recent unsuccessful marriage.
The book is said to possess something of the glitter and colour of
Conrad s tropical tales.
When Satan took Flesh. A. J. ANDERSON
Author of " The Romance of Fra Filippo Lippi," etc.
In this story Satan takes flesh that he may plot a second Fail. By
means of Clairvoyance he bargains for possession of a young man s
body, and discovers in the doctrine of the limitation of the family a
new and powerful temptation by which to wreck the human race.
Mr. Anderson writes with sincerity of purpose and has a thorough
knowledge of his subject, and his story is worthy of the careful
attention of every thoughtful mind.
The Children of Alsace. RENE BAZIN
Author of " The Nun," " Redemption," etc,
A story of Alsace full of this famous author s penetrative charm.
It is of Alsace conquered, of those who remain loyal to France and
those who compromise with the victors. Obeile is the name of a
prominent Alsatian family, the head of which goes over to the winning
side. Love complications arise among the younger members of the
family, such as occurred in English History in the time of the
Cavaliers and Roundheads. The atmosphere of Alsace under the
new government is skilfully reproduced, and the conflict of racial
feeling engendered admirably portrayed. The story is full of interest
and excitement, and has the added charm of historical accuracy.
30
Stanley Paul s New Six Shilling Fiction continued.
Red Revenge: A Romance of Cawnpore. CHARLES E.
PEARCE. Author of " Love Besieged," " The Bungalow under the
Lake," " The Amazing Duchess," " The Beloved Princess," etc.
The story of Cawnpore is probably the most exciting story on
record of the gratification of personal hatred. It stands alone in the
history of the Indian Mutiny. The most striking feature of the out
breaks in other centres is the entire absence of any leadership, and
any concerted plan or policy on the part of the rebels. No particular
man is identified with the massacres at Meerut, at Delhi, at Benares,
and other places, and it is impossible to say who was in command of
the besiegers at Lucknow. But one cannot think of Cawnpore with
out also thinking of Nana Sahib. Yet the Nana was only a puppet in
the hands of two crafty and lesser known personages, Azimoolah
Khan and his infamous woman associate, Hoosainee Khanum. The
mysterious part played by these two one an ex-khidmutgar and the
other the servant of the Nana s favourite dancing girl was not
suspected at the time and was only revealed long afterwards. The
web of treachery, intrigue, passion, and hatred in which the story of
Cawnpore is interwoven, and into which a young English girl and an
English officer were drawn, forms the basis on which " Red Revenge "
is founded. " Red Revenge " is a pendant to Mr. Pearce s successful
novel Love Besieged," the scene of which is laid in Lucknow at the
time of the Mutiny.
Between Two Stools. RHODA BROUGHTON
Author of "Red as a Rose is She," "Cometh up as a Flower,"
etc.
Miss Rhoda Broughton was one of the earliest among women writers
to deal frankly with the relations of the sexes. But her work has
always been characterised by artistic reticence, and to the method
which sets out to exploit the subject of sex she has ever been opposed.
The idealities of art rather than the crudities of reality are the subject-
matter of Rhoda Broughton s stories. In "Between Two Stools"
she deals in her own inimitable way with the relations of a man to
two women, and the effects of waiting for dead men s shoes.
The Free Marriage. J. KEIGHLEY SNOWDEN
Author of " The Plunder Pit," " Princess Joyce," " Hate of Evil,"
"The Life Class," " The Forbidden Theatre," etc.
There is an individual, characteristic quality and a kind of drastic
strength about this story which place it far above the level of average
library fiction. It tells how Dick, a sensitive, honourable young man,
marries Margery, an ambitious girl, full of vitality ; how these two
agree that each shall be independent and free to think and act with
out consulting the other ; how they drift apart, amid cold clouds of
misunderstanding ; and how, after trouble and grief, humiliation and
anger, mistrust and antagonism give place to a better understanding.
Stanley Paul s New Six Shilling Fiction continued.
The Marriage of Lenore. ALICE M. DIEHL
Author of " A Mysterious Lover," etc.
Lenore has married more than once, and thereby hang numerous
complications, Her first husband is an elderly roue, and the second,
who is present at her first marriage, restores to her the bouquet which
she drops, and in this act and its recognition eyes and souls meet.
There is a rumour that the first husband was a bigamist. Thereupon
Lenore marries her second, only to find that her first husband s
mesalliance was no marriage and that she herself has committed
bigamy. The old husband dies, and so matters are set right. The
story flows on through troubles and distractions, raptures and pains,
to its happy ending.
God Disposes. PELLEW HAWKER
A novel of quick changes, rapid movements, and striking dramatic
situations, which opens with the description of a dead man sitting
at his library table, his hand resting on his cheque book. The
surreptitious visitor who makes the discovery secures the cheque
book, forges the dead man s signature, and succeeds in cashing a
cheque for a large amount. On the strength of the money he poses as
a rich man, pushes himself into country society, and wins the heart of
Lady Angela Dawson, who is affianced to Viscount Woolmer, the son
and heir of Lord Bletchford, and the elder brother of the dead man.
Later he claims to be the heir to the property, but in due course is
discovered and exposed. The characterisation is good, the narrative
interesting and the denouement all that can be desired.
The Watch Night, REV. H. BETT
With illustrations on art paper.
A story of adventure in the exciting years of 1741-1746. The
hero, when a young man in London, comes under the influence of
Whitefield and Wesley, and joins the Methodists. Later he becomes
involved in Jacobite plots in Lincolnshire and Northumberland, and
falls in love with a lady who is acting as one of the Pretender s agents
in England. The Jacobites suspect that he is a spy upon them, and
he is kidnapped and carried to Holland. There his life is attempted,
and he learns that the English Government has offered a reward for
his apprehension. Since he cannot return, he journeys to the borders
of Bohemia to visit Herrhut, the headquarters of the Moravian
Brethren. Here he finds himself in the midst of the second Silesian
war. He sees Frederick the Great, and meets the heroine once more
unexpectedly at Dresden. It would be unfair to unravel the complex
plot with all its surprises, it will suffice to say that while this is a
lively narrative of love, intrigue, and adventure which hurries the
reader on from page to page, it is also a serious attempt, the first in
English fiction, to give a faithful picture of the life of the Eighteenth
Century Moravians and Methodists. There are vivid glimpses of
many famous men, especially John Wesley,
Stanley Paul s New Six Shilling Fiotion continued.
A Woman with a Purpose. ANNA CHAPIN RAY
With coloured frontispiece by Frank Snapp.
In characterization, in dramatic force, and in artistic treatment this
is the best story Miss Ray has yet written. It deals with the married
life of a strong, successful, self-willed man of affairs to a girl who has
tried to support herself by her pen, and in failing has retained her
nigh ideals and her respect for her own opinions. The story is so full
of the life of to-day that it stirs our emotions while it delights us with
its absorbing plot. People of rare quality and reality are portrayed,
vital problems are inspiringly handled, and a love story of power and
originality is developed to its logical conclusion.
Love s Old Sweet Song. CLIFTON BINGHAM
Mr. Clifton Bingham, who, thirty years ago, wrote the words of the
famous song bearing this title, which is known and sung all the world
over, has in this new novel the first he has written woven his sympa
thetic verses into a most interesting and human story, both dramatic
and pathetic. Though containing only five characters (excepting the
dog) it touches lightly and tenderly the chords of human life in a
manner that will appeal, as in Molloy s song, to every heart. It is a
book that will be appreciated by everyone who has heard or sung
"Just a Song at Twilight, when the Lights are Low," and should
make an appropriate gift book to lovers of music.
The Activities of Lavie Jutt. ARMIGER BARCLAY
Author of " The Kingmakers," " The Worsleys," etc.
Lavie, the heiress of a millionaire, is taken into society for a hand
some consideration. She is resourceful as well as charming, and when
she falls in love with the impecunious Lord Loamington, who keeps a
hat shop, she is able to tender very valuable advice. But Lavie is not
satisfied with talking ; she is full of activity and inventiveness, and she
" makes things hum." This story of her many activities is bright and
out of the common.
Opal of October. JOY SHIRLEY
For those born in the month of October, the opal is said to be a
lucky stone, and this novel is based upon the assumption that it is so.
It is a story of the times of the soothsayers and the witches, when
people were all more or less trying to discover the philosopher s stone
which turns everything to gold. The witch in this case is a young
girl of great beauty, who narrowly escapes the stake.
33
Stanhy Paul s New Six Shilling Fiction continued.
The Mystery of Red Marsh Farm. ARCHIBALD H.
MARSHALL. Author of " The Squire s Daughter," " Exton
Manor," etc.
This novel deals with the mysterious disappearance of a child, who
is heir to a property consisting of an old Manor House and a large
marshland farm, which has been in the family for generations. Many
people are concerned in the mystery, and suspicion falls 6rst on one,
then on the other, but the police fail to clear it up. The mystery is
solved by a young squire who is in love with the sister of the missing
child, but not until he has travelled half round the world in search of
the solution.
Two Worlds: A Romance. LIEUT. -CoL. ANDREW C. P.
HAGGARD. Author of " The France of Joan of Arc," etc.
Colonel Andrew Haggard, so well known for his clever and amusing
histories of French Court Life, is no less known as a novelist of
distinction. In this story he introduces the reader to life in Vancouver
Island, the scene opening in that gem of the Pacific, the beautiful city
of Victoria. The heroine is a lovely young unbeliever, whose natur
ally generous and ardent temperament has become warped by the
perusal of atheistic literature. The hero is a manly young Englishman,
himself an agnostic but a seeker after the truth. They have some
weird adventures in the realm of the occult. Then the scene changes
to Europe, where we meet with a generous-minded and somewhat
eccentric peer given to Christian Science, who has a great effect
upon the subsequent development of the plot, and the many
exciting incidents by land, sea and aeroplane with which this unusual
romance is filled.
The Three Anarchists. MAUD STEPNEY RAWSON
Author of " A Lady of the Regency," " The Stairway of
Honour," " The Enchanted Garden," " The Easy-Go-Luckies," etc.
The Three, who dominate alike the romance of the world and the
plot of this new story from the pen of the author of "The Enchanted
Garden," are Love, Death, and Birth, and the title is based on a phrase
in Mr. C. F. G. Masterman s fine volume of essays, " The Peril of
Change." The puissance of this triumvirate is unfolded in the story of
a simple woman, born nameless, and of no position, whose life, at first
uneventful, is suddenly engulfed by social eminence, sensation,
temptation and a dangerous love. The Three come to her aid in each
crisis, and each leaves her stronger and more competent to hold the
heritage of peace and happiness which eventually becomes hers.
Maids in Many Moods. H. LOUISA BEDFORD
Author of " His Will and her Way." (Spring, 1912.)
This novel shows the feminine temperament and the feminine temper
in its various and discordant phases, but it is a novel of incident
rather than of psychological analysis, and will appeal to all who like
a genuine unsophisticated love story.
34
Stanley Paul s New Six Shilling Fiction continued.
The Lovelocks of Diana. KATE HORN
Author of " The White Owl," " The Coronation of George King,"
11 Mulberries of Daphne," " Edward and I and Mrs. Honeybun,"
" Ships of Desire," etc.
A modern romance of a damsel in distress, many of the scenes of
which are laid in Malta. Major Cassel, the villain of the piece,
infatuated by Diana, sends his accomplice, Mrs. Vavasour, who runs
a gambling hell in London, to lure the girl from Malta. Mrs.
Vavasour, masquerading as a Baroness, accomplishes her purpose.
Diana s complete ruin is plotted, but the stars in their courses watch
over her, frustrating the machinations of her enemies and bringing to
her rescue a worthy lover.
Married When Suited. MRS. HENRY DUDENEY
Author of "The Maternity of Harriott Wicken," etc.
Since the publication of her first book, " A Man with a Maid," in
1897, Mrs. Dudeney has been writing and publishing with ever-
increasing success and acceptance. " Hagar of Homerton," "The
Maternity of Harriott Wicken," " Men of Marlowe s," "Spindle and
Plough," "Robin Brilliant," "The Story of Susan," " The Wise
Woods," etc., etc., have followed each other from the press to public
favour, and her new book will be sure of a hearty welcome from
friends old and new.
Ruffles. L. T. MEADE
Author of "A World of Girls," "The Way of a Woman,"
" Daddy s Girl," etc.
A novel of quick movement and amazing incident. Ruffles is a
character of the irrepressible-girl type, and the way in which she
motored down to No-man s-land and saved her friend from a mesalli
ance by forbidding her marriage to a fortune hunter, at the risk of
being charged with brawling in Church, will make the reader wish he
had shared the journey and witnessed the denouement.
dive Lorimer s Marriage, E. EVERETT-GREEN
Author of " The City of the Golden Gate," " A Will in a Well,"
" Co-Heiresses," etc.
Clive Lorimer owns a flourishing plantation in Santa Lucia, where
he lives with his beautiful extravagant wife. She is apparently killed
in the awful Mont Pelee disaster. He returns to England, marries, and
lives happily with his family. The missing wife appears on the scene
in a nurse s garb. In the delirium of fever he is thought to have killed
her, but her violent death is otherwise explained. The story is direct
and clearly told and interesting throughout.
35
Stanley Paul s New Six Shilling Fiot ion continued.
The City of Enticement. DOROTHEA GERARD
Author of " The Grass Widow," " The Blood Tax," etc.
Mr. Spiteful visits Vienna with much the same results that follow
the fly that visits a fly-paper he sticks there till he dies. Two English
sisters, his cousins, follow him in search of his fortune, and find the
fly-paper just as attractive. An art-loving cousin despatched to fetch
them home sticks fast also, as does a schoolboy who despatches himself,
and others who follow with the same view. They are all held fast by
the City of Enticement, which has a separate appeal for each ot their
foibles. An extremely entertaining novel.
Love in Armour. PHILIP L. STEVENSON
Author of " The Rose of Dauphiny," " A Gallant of Gascony," etc.
Major Stevenson writes historical romances with a vigour, verve and
enthusiasm which have led several critics to compare him with Dumas.
He does not, like some writers, economise his situations. He is lavish
of hairbreadth escapes and exciting incidents, and his readers are
whirled along with him in a high state of excitement from the first
page to the last. " Love in Armour " is, perhaps, the best novel Mr.
Stevenson has yet written. The Times critic, writing of his last
novel, " The Rose of Dauphiny," says : " Mr. Stevenson is winning an
honourable place among the school of Mr. Stanley Weyman."
Madge Carrington and her Welsh Neighbours.
" DRAIG GLAS." Author of " The Perfidious Welshman." gth Edit.
In this story of Welsh village life " Draig Glas " employs his gift of
satire in depicting various types of Welsh character, and gives incisive
portraits of Welsh men and women, and graphic pictures of Welsh
scenery. No visitor to the principality should fail to procure a copy
of this novel. Tourists especially will find much interest in endeavour
ing to trace the original of the Welsh village, and its vicinage, which
" Draig Glas " delineates in his volume.
Our Guests. ST. JOHN TREVOR
Author of " Angela."
The guests referred to are the paying guests of two impecunious
young gentlemen who, finding themselves in possession of a dilapidated
ancestral mansion, conceive the brilliant idea of running the place as a
hydropathic establishment. The idiosyncracies of the guests, and the
adventures of the two bachelor proprietors with love-lorn housekeepers,
refractory charwomen, and a penniless nobleman, who is hired as a
" decoy," provide Mr. Trevor with excellent material for a delightfully
diverting story.
36
Stanley Paul s New Six Shilling Fiction- continued.
Suffragette Sally. G. COLMORB
Author of " The Crimson Gate," " Priests of Progress," etc.
This novel is written with intimate knowledge, ardent, but restrained
conviction and deep feeling. It deals with the woman s question as
it stands to-day, in a good story, neither hysterical nor melodramatic
and yet throbbing with human interest. Its characters are well
drawn. The heroine is a poor little servant maid who dies for the
cause A well known society lady under an altered name and
different conditions also figures in the story and divides honours with
the little servant maid as a joint heroine. Friends of the movement
should not miss this story, and those who stand aloof from propaganda
work will find great interest in the narrative.
Dian s Gift. KATE HoRN
Author of "The Lovelocks of Diana," "The Mulberries of
Daphne," " Ships of Desire," etc.
Miss Kate Horn s successes follow so surely one upon another that
expectation is always alert and never disappointed. Besides the
novels enumerated above, others immediately occur to us, " Edward
and I and Mrs. Honeybun," with irs flashes of humour; " The White
Owl " with its dash of adventure. " Dian s Gift " yields to none in
charm of style and human interest. The story has a delightful heroine
well worthy of Dian s favour.
In Fear of a Throne. R- ANDOM
Author of "We Three and Troddles," etc., with 50 original
illustrations.
Readers and they are to be counted by the hundred thousand, who
have followed the fortunes of R. Andom s famous quartet will find
themselves in a new atmosphere in this story. The four friends are
on a cycling tour abroad, when they get into a Stanley Weyman coil
of political intrigue, owing to the chance resemblance of the hero to
the weak-minded heir to the throne of a petty kingdom. But Troddles
is always good fun, and his efforts to find personal comfort in the
midst of a whirl of exciting adventure, of which he is the unwilling
victim, will tickle the fancy of his numerous friends.
The Imperishable Wing. MRS. HAVELOCK ELLIS
Author of " Attainment," " My Cornish Neighbours," etc.
Cornwall and its homely, primitive people are as intimately known
to Mrs. Havelock Ellis as Devon is to Mr. Thomas Hardy, and in this
new volume from her pen, she sketches incisive portraits of the men
and women of that land. They are convincing types of the Cormst
folk and the quaint dialect of Cornwall in which they speak gives an
additional touch of realism to the book. Cornwall is a land of
charm and Mrs. Havelock Ellis has distilled its essence m this
volume.
37
Stanley Paul s New Six Shilling Fictton continued.
The Promoter s Pilgrimage. C. REGINALD
ENOCK, F.K.G.S. Authorjof "The Andes and the Amazon,"
" Peru," " Mexico," etc.
This is a thrilling tale of London and Mexico. A young
prospector discovers a site rich in mineral wealth in South America,
and obtains from the Government a concession with a time limit.
He puts the matter before a syndicate in England, who, believing in
the value of the speculation, delay coming to terms with the
prospector in the hope that he may be unable to keep his engagements
until the expiration of the time limit, and two of the directors ship
for South America to be on the spot and secure the property when
the prospector fails. The prospector hears of their departure and
follows them by the next boat, and the story of his chase across the
world is told with much spirit and vivacity. There are some brilliant
passages of local colour and the description of the cave of repentance
is worthy of Edgar Allen Poe.
Brass Faces. CHARLES McEvov
An exciting modern story of grip and power, some of the most
startling episodes of which concern the kidnapping of a girl who has
been turned out of house and home by her father and imprisoned in a
house in Kensington. She is rescued by a bachelor, who in turn
finds himself in a delicate position. An American female detective
plots his arrest and ruin. The story rushes on in a whirl of excite
ment through a maze of plots and counterplots to a dramatic
denouement,
The White Fleur de Lys. MAY WYNNE
Author of "Henri of Navarre," "Honour s Fetters," etc.
This is a tale of the Revolution period in Provence, and presents a
phase of that great social upheaval but little known to the majority of
English readers. It tells of the nobles of the White Terror who rose
to avenge the atrocities of the Reds, banded themselves together, and
wore as their badge a Fleur de Lys. It also relates how Rosaline, the
charming aristocratic heroine, and her father, who have ruled wisely
and humanely, live unmolested in their chateau near Avignon ; how
Rosaline s father refuses to join the Band of the White Fleur de Lys,
and how the villain of the piece, an aristocrat of evil life and brutal
will, tries to kill him. This villain means to wed Rosaline. After
adventures and escapes all ends well, and Rosaline weds worthily.
Pluto and Proserpine. JOHN SUMMERS
A Poem. In crown 8vo, 2s. 6d. net.
The ancient myth of Pluto s abduction of Proserpine, whose love
he endeavours to win, is the subject of Mr. Summers s poem. The
narrative is cast in stanza form. Lovers of poetry will find much to
admire in the poem, which has a certain naive charm it is difficult to
describe.
3*
SOME RECENT SUCCESSFUL
NOVELS.
Because of a Kiss. LADY CONSTANCE
Times : " A highly ingenious and vivacious story."
Morning Leader: "The steps by which the denouement is reached are highly
original and ingenious, and the book is full of surprises. ... A very readable and
clever piece of fiction."
The Desire of Life. MATILDE SERAO
Author of "Farewell Love," "Fantasy," " The Conquest of Rome,"
" After the Pardon," etc. Translated from the Italian by William
Collinge, M.A.
Pall Mall Gazette : " A gifted Italian lady here presents us with a brilliant picture
of the season in the Engadina; a study in gleam and gloom, where pleasure-seekers
rub shoulders with those to whom the shadow feared by man has drawn very close
indeed. It is interesting to see men and women of a dozen races through Italian
eyes. England has no cause for complaint; she is represented by a maiden who is
as sweet and virginal as her name. . . . Keen powers of observation tempered by
humour, toleration widening out to sympathy these are the leading characteristics
of Matilde Serao s latest romance."
The White Owl. KATE HORN
Author of "The Mulberries of Daphne," "Edward and I and
Mrs. Honeybun," " Ships of Desire," etc.
Academy : " This wholesome tale of love, intrigue, and rural life moves along in a
very interesting and amusing manner. There are no dull pages in the book. We
look forward to more stories from the same pen told in a similar bright and
healthy manner."
The Riding Master. DOLF WYLLARDE
Author of " Tropical Tales," etc.
Westminster Gazette : " A tour-de-force in more senses than one. . . . There
is much that is true and human and beautiful."
Literary World: " Dolf Wyllarde writes forcibly. ... It is probable that
many will regard this as her best book."
When We are Rich. WARD MUIR
Author of " The Amazing Mutes."
Observer : An exceedingly lovable little study of a group of delightful people."
Liverpool Daily Courier : " Mr. Ward Muir s new novel is positively pitched in an
even lighter key than his last that souffle of laughter, that melting syllable of mirth,
which he called The Amazing Mutes. "
A Man with a Past. A. ST. JOHN ADCOCK.
Bookman: " Its humour is infectious, its high spirits exhilarating, its view of life
sane and sunny. ... A particularly clever blend of sensational incidents and
versatile characterisation."
The Lion s Skin. RAFAEL SABATINI
Author of " Bardelys the Magnificent," etc.
Globe : " A novel in Mr. Sabatini s best manner and bis best is very good. It is
seldom we meet with a book so uniformly attractive ; so well written and so
agreeable to read."
The Justice of the King. HAMILTON DRUMMOND
Author of " Shoes of Gold," etc.
Daily Telegraph : " It is a brave tale and may be heartily recommended."
Observer : " A thoroughly fascinating historical novel."
Honour s Fetters. MAY WYNNE
Author of " Mistress Cynthia," " Henry cf Navarre," etc.
Morning Post: "The story abounds in incident, and adventure and romance."
Vanity Fair : " Well written, and full of incident and excitement."
39
STANLEY PAUL S 6s. NOVELS
In Extenuation of Sybella.
URSULA A. BECKETT
The Bottom of the Well.
F. UPHAM ADAMS
A Week at theSea. HAROLD AVERY
The Dean s Daughter.
CECIL ADAIR
Cantacute Towers. CECIL ADAIR
The Secret Terror. " BRENDA "
The Gay Paradines.
MRS. STEPHEN BATSON
A Splendid Heritage.
MRS. STEPHEN BATSON
The Werewolf. W. B. BEATTIE
His Will and Her Way.
H. LOUISA BEDFORD
The Crimson Gate. G.COLMORE
The Marriage Ring. F. J. Cox
Golden Aphrodite.
WINIFRED CRISPE
A Mysterious Lover.
ALICE M. DIEHL
An Adventure in Exile.
R. DUFFY
The Broken Butterfly.
RALPH DEAKIN
Pretty Barbara.
ANTHONY DYLLINGTON
The Third Wife-
HERBERT FLOWERDEW
Co-Heiresses.
E. EVERETT-GREEN
A Will in a Well.
E. EVERETT-GREEN
The Lady of the Bungalow.
E. EVERETT-GREEN
The Second Elopement.
HERBERT FLOWERDEW
The Chippendales. R. GRANT
The Fe>t of the Years.
JOHN DALISON HYDS
The Ghost Pirates.
W. HOPE HODGSON
Edward and I and
Mrs. Honeybun. KATE HORN
The Mulberries of Daphne.
KATE HORN
No. 5 John Street (35. 6d
40
Plumage. CORALIE STANTON &
HEATH HOSKKN
The Muzzled Ox. CORALIH
STANTON & HEATH HOSKEN
A Lady of the Garter.
FRANK HAMEL
Strange Fire.
CHRISTOPHER MAUGHAN
The Flame Dancer.
F. A. MATHEWS
The Dragon Painter.
SIDNEY McCALL
In Calvert s Valley.
M. PRESCOTT MONTAGUE
The Leveller. A. MCARTHUR
The Amazing Mutes.WARDMuiR
Fear. E. NESBIT
Love at Cross Purposes. A. OTIS
The Broken Snare. L.LEWISHON
The Bungalow under the Lake.
CHARLES E. PEARCE
That is to Say "RITA"
A Wild Intrigue. HEW SCOT
A Lady of France, B. SYMONS
Quaker Robins. W. L. RANDELL
Love and Bissaker.
W. L. RANDELL
Two Girls and a Mannikin.
WILKINSON SHERREN
The Ascent of the Bostocks.
HAROLD STOREY
Across the Gulf.
NEWTON V. STEWART
The Rose of Dauphiny.
PHILIP L. STEVENSON
Tumult. WILKINSON SHERREN
Angela. ST. JOHN TREVOR
The Submarine Girl. E. TURNER
Heartbreak Hill. HERMAN ViELfe
Where Truth Lies. JANEWARDLE
The Artistic Temperament.
JANE WARDLE
The Vortex. FRED WHI SHAW
An Empress inLovc.F.Winsn AW
For a Woman s Honour.
CHRISTOPHER WILSON
1.) RICHARD WHITEING
STANLEY PAUL S FAMOUS
NEW 2/- (NET) NOVELS
These are full length novels by leading authors
Crown 8vo, bound in cloth, with pictorial wrapper,
2s. net each
Lying Lips (2nd edition). WILLIAM LE QUEUX
"This is a typical Le Queux story, from the title and the arresting chapter
headings onwards." Outlook.
" Mr. Le Queux is a master of mystery. A capital plot handled in the author s
best style." Literary World.
Young Nick and Old Nick (2nd ed.). S. R. CROCKETT
|| Written with Mr. Crockett s characteristic force of style." Academy.
" Typical of Mr. Crockett s characteristic strength of invention and picturesque-
ness of diction . . . the book will hnd many pleased readers among his
admirers." Scotsman.
Love, the Thief (5th edition). HELEN MATHERS
"The book is absorbingly interesting. Helen Mathers has never done anything
better than the character of the squire. Next in vivid interest comes Kit, the
heroine, an extraordinary study, compact of opposite qualities, puzzling and
delightful." Truth.
Tropical Tales (3rd edition). DOLF WYLLARDE
" Miss Wyllarde s title is very apt. The people in these stories are in a continual
state of excitement nothing is normal, or quiet, or disciplined. Everyone spends
the day in breaking as many commandments as possible before the sun sets. Miss
Wyllarde is very clever. She writes well, and has a real feeling for atmosphere.
The House in Cheyne Walk is perfectly charming in its atmosphere, its reality
and romance." The Standard.
The Cheerful Knave (4th edition). E. KEBLE HOWARD
" He is an unconscionable knave, a thorough-paced rogue, yet, in the words of
the song, yer carn t elp likin im. "Daily Chronicle.
" The knave is delightful, the hero is lovable, the policemen and servants are most
delectable, and the whole thing is funny from beginning to end." Evening Standard.
The Trickster (3rd edition). G. B. BURGIN
"The interest of the story, which this accomplished author knows how to keep
tense and lively, depends on the rare skill with which it depicts how people look
when they have to maintain the appearances of polite behaviour while rigorously
suppressing the most recalcitrant emotions. It is admirably done." Scotsman.
Love Besieged (3rd edition). CHARLES E. PEARCE
"Mr. Pearce s success justifies his daring. He writes with fire and vigour,
and with a most engaging, %vhole-hearted joy in gallant deeds. His love story is
quite pretty." Pall Mall Gazette.
The Artistic Temperament (3rd edition). JANE\VARDLE
" An engrossing story, really diverting." Daily Telegraph.
"We detect in this story a freshness, and at the same time a maturity of touch
which are decidedly rare. This is a sinking and original novel." Morning Leader.
41
RITA S UNIFORM REVISED
EDITION
Rita has a gift for portraying the emotions ot the heart, the tragedy,
pathos and humour of real life, which few modern writers, with all the
apparatus of psychological analysis to help them, have equalled, and
this new uniform revised edition of her stories should meet with wide
acceptance.
In Crown 8vo, cloth gilt, with coloured wrapper,
2s. net each.
The Countess Daphne.
Corinna.
My Lord Conceit.
The Man in Possession.
Asenath of the Ford. Faustina.
Edelweiss. j Only an Actress.
The Laird o Cockpen.
BOOKS FOR THE HOUSEWIFE
The Everyday Pudding Book. F. K.
A tasty recipe for every day in the year, including February 2gth.
In crown 8vo, strongly bound, i/- net.
"Housewives will extend a hearty welcome to The Everyday Pudding Book.
It contains a recipe for every day in the year, yet there are not two exactly alike,
either in flavour or appearance." Scotsman,
" If you want a tasty recipe for every day in the year you can do nothing better
than purchase a copy of the Everyday Pudding Book. " Referte.
Everyday Savouries : A Savoury for every day in the
year. By MARIE WORTH, i/- net.
The great success of the " Everyday Pudding Book" has suggested the publication
of a similar book dealing with savouries in the same inexpensive and practical
manner. The two books will be found invaluable for daily household use.
42
STANLEY PAUL S
NEW SHILLING NOVELS
Stiff boards and attractive pictorial covers, Is. net
In cloth, 2s. net
"The pictorial covers of Messrs. Stanley Paul s new shilling series are an attractive
feature on the bookstalls, and the numbers seen in the hands of travellers by train is
sure testimony to the great popularity of these books." Bedford Guardian.
ALREADY PUBLISHED
1 The Widow to say Nothing of the Man.
HELEN ROWLAND
2 Thoroughbred. FRANCIS DODSWORTH
3 The Spell of the Jungle. ALICE PERRIN
4 The Sins of Society (Drury Lane Novels).
CECIL RALEIGH
5 The Marriages of Mayfair (ditto).
E. KEBLE CHATTERTON
6 A Ten Pound Penalty. H. NOEL WILLIAMS
7 Priests of Progress. G. COLMORE
8 Gay Lawless. HELEN MATHERS
9 A Professional Rider. Mrs. EDWARD KENNARD
10 The Devil in London. GEO. R. SIMS
11 The Unspeakable Scot. T. W. H. CROSLAND
12 Lovely Woman. T. W. H. CROSLAND
13 Fatal Thirteen. WILLIAM LE QUEUX
14 Brother Rogue and Brother Saint. TOM GALLON
15 The Death Gamble. GEO. R. SIMS
16 The Mystery of Roger Bullock. TOM GALLON
17 Bardelys, the Magnificent. RAFAEL SABATINI
18 Billicks. A. ST. JOHN ADCOCK
19 The Cabinet Minister s Wife. GEO. R. SIMS
20 The Dream and the Woman. TOM GALLON
21 The Ghost Pirates. W. HOPE HODGSON
The Coronation of George King. KATE HORN
A Lincolnshire Idyll. Author of " Edward and I and Mrs.
Honeybun," "The White Owl," " Ships of Desire," etc. Paper
is. net. Cloth is 6d. net.
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43
STANLEY PAUL S CLKAR
TYPE SIXPENNY NOVHLS
NEW TITLES.
: Only an Actress.
44 The Apple of Eden.
. ; Gay Lawless
12 The Dream and the Woman.
Love Besieged.
. An Empress in Love.
-, Justice of the King.
38 The Man in Possession.
37 A Will In a Well.
56 Edward and I and Mrs. Honeybun.
35 Pretty Barbara.
34 Fatal Thirteen.
33 A Struggle for a Ring.
32 A Shadowed Life.
. i The Mystery of Colde Fell.
30 A Woman s Error,
.9 Claribel s Love Story.
28 At the Eleventh Hour.
27 Love s Mask.
26 The Wooing of Rose.
25 White Abbey.
24 Heart of his Heart.
23 The Wonder of Love.
22 Co-Heiresses.
21 The Evolution of Katherine.
20 The Love of His Life.
19 A Charity Girl.
The House of Sunshine.
17 Dare and Do.
Beneath a Spell.
15 The Man She Married.
14 The Mistress of the Farm.
13 Little Lady Charles.
12 A Splendid Destiny.
ii Cornelius.
ic Traffic.
9 St. Elmo.
K Indiscretions.
7 The Trickster.
G The City of the Golden Gate.
5 Shoes of Gold.
4 Adventures of a Pretty Woman.
3 Troubled Waters.
2 The Human Boy Again,
i Stolen Honey.
44
RITA"
E. TfcMFLR THURSTON
HELEN MATHERS
TOM GALLON
CHARLES E. PEARCB
FRED WHISHAW
HAMILTON DRUMMOND
" RITA"
E. EVERETT-GREEN
KATE HORN
ANTHONY DYLLINGTON
WILLIAM LE Quux
CHARLOTTK BRAME
CHARLOTTE BRAME
CHARLOTTE BRAME
CHARLOTTE BRAME
CHARLOTTE BRAME
CHARLOTTE BKAME
EFFIE ADELAIDE ROWLANDS
EFHE ADELAIDE ROWLANDS
EFFIE ADELAIDE ROWLANDS
MADAME ALBANESI
MADAME ALBANESI
E. EVEKKTT-GRKEN
E. TEMPLE THURSTON
EFFIE ADKLAIDE ROWLANDS
EFFIE ADKLAIDE ROWLANDS
EFKIE ADELAIDK ROWLANDS
EFFIE ADELAIDE ROWLANDS
EFKIE ADELAIDE ROWLANDS
EFFIE ADELAIDE ROWLANDS
EFFIE ADELAIDE ROWLANDS
EFKIE ADELAIDE ROWLANDS
EFFIE ADELAIDE ROWLANDS
Mrs. HENRY DE LA PASTURE
E. TEMPLE THURSTON
AUGUSTA EVANS WILSON
COSMO HAMILTON
G. B. BURG i
E. EvEKETT-GREh
HAMILTON DRUMMON
FLORENCE WARDE
HEADON HIL
EDEN PHII.I.I-OTT
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14.0K.W62
