BOOK XVII

_The New Day_

The deliverance of humanity and the triumph of labor enfranchised; passages from Utopias new and old, and the raptures of poets and prophets contemplating "the good time coming."

As a Strong Bird on Pinions Free

BY WALT WHITMAN

(See pages 174, 268, 578, 726)

Beautiful World of new, superber Birth, that rises to my eyes, Like a limitless golden cloud, filling the western sky.... Thou Wonder World, yet undefined, unformed--neither do I define thee; How can I pierce the impenetrable blank of the future? I feel thy ominous greatness, evil as well as good; I watch thee, advancing, absorbing the present, transcending the past; I see thy light lighting and thy shadow shadowing, as if the entire globe; But I do not undertake to define thee--hardly to comprehend thee; I but thee name--thee prophesy--as now!

The Kingdom of Man

BY E. RAY LANKESTER

(English scientist, professor in the University of London, born 1847)

The new knowledge of Cature, the newly-ascertained capacity of man for a control of Nature so thorough as to be almost unlimited, has not as yet had an opportunity of showing what it can do. No power has called on man to arise and enter upon the possession of this kingdom--the "Kingdom of Man" foreseen by Francis Bacon and pictured by him to an admiring but incredulous age with all the fervor and picturesque detail of which he was capable. And yet at this moment the mechanical difficulties, the want of assurance and of exact knowledge, which necessarily prevented Bacon's schemes from taking practical shape, have been removed. The will to possess this vast territory is alone wanting.

The weariness which is so largely expressed today in regard to human effort is greatly due to the fact that we have exhausted old sources of inspiration, and have not yet learned to believe in the new. It is time for man to take up whole-heartedly the Kingdom of Nature which it is his destiny to rule. New hope, new life will, when he does this, be infused into every line of human activity. To a community which believes in the destiny of man as the controller of Nature and has consciously entered upon its fulfilment, there can be none of the weariness and even despair which comes from an exclusive worship of the past. There can be only encouragement in every victory gained, hope and the realization of hope.

On a Steamship

BY UPTON SINCLAIR

(See pages 43, 143, 194, 274, 403, 776, 803)

All night, without the gates of slumber lying, I listen to the joy of falling water, And to the throbbing of an iron heart.

In ages past, men went upon the sea, Waiting the pleasure of the chainless winds: But now the course is laid, the billows part; Mankind has spoken: "Let the ship go there!"

I am grown haggard and forlorn, from dreams That haunt me, of the time that is to be, When man shall cease from wantonness and strife, And lay his law upon the course of things. Then shall he live no more on sufferance, An accident, the prey of powers blind; The untamed giants of nature shall bow down-- The tides, the tempest and the lightning cease From mockery and destruction, and be turned Unto the making of the soul of man.

BY THOMAS CARLYLE

(See pages 31, 74, 133, 488, 553, 652)

We must some day, at last and forever, cross the line between Nonsense and Common Sense. And on that day we shall pass from Class Paternalism, originally derived from fetish fiction in times of universal ignorance, to Human Brotherhood in accordance with the nature of things and our growing knowledge of it; from Political Government to Industrial Administration; from Competition in Individualism to Individuality in Co-operation; from War and Despotism, in any form, to Peace and Liberty.

The Revolution

BY RICHARD WAGNER

(See pages 236, 747)

Aye, we behold it, the old world crumbling; a new will rise therefrom; for the lofty goddess Reason comes rustling on the wings of storm, her stately head ringed round with lightnings, a sword in her right hand, a torch in her left. Her eye is stern, is punitive, is cold; and yet what warmth of purest love, what wealth of happiness streams forth toward him who dares to look with steadfast gazing into that eye! Rustling she comes, the ever-rejuvenating mother of mankind; destroying and fulfilling, she fares across the earth; before her soughs the storm, and shakes so fiercely at man's handiwork that vast clouds of dust eclipse the sky, and where her mighty foot is set, there falls in ruins what an idle whim had built for aeons; the hem of her robe sweeps its last remains away. But in her wake there opens out a never-dreamt paradise of happiness, illumined by kindly sunbeams; and where her foot had trodden down, spring fragrant flowers from the soul, and jubilant songs of freed mankind fill the air, scarce silent from the din of battle.

In Memoriam

BY ALFRED TENNYSON

(See pages 77, 486, 652)

Ring out, wild bells, to the wild sky, The flying clouds, the frosty light: The year is dying in the night; Ring out, wild bells, and let him die.

Ring out the old, ring in the new, Ring, happy bells, across the snow: The year is going, let him go; Ring out the false, ring in the true.

Ring out the grief that saps the mind, For those that here we see no more; Ring out the feud of rich and poor, Ring in redress to all mankind....

Ring out false pride in place and blood, The civic slander and the spite; Ring in the love of truth and right, Ring in the common love of good.

Ring out old shapes of foul disease; Ring out the narrowing lust of gold; Ring out the thousand wars of old, Ring in the thousand years of peace.

Ring in the valiant man and free, The larger heart, the kindlier hand; Ring out the darkness of the land, Ring in the Christ that is to be.

BY ISAIAH

They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.

Makar's Dream

BY VLADAMIR G. KOROLENKO

(Contemporary Russian novelist. In this short story a drunken old peasant is taken in a dream before the Taion, or god of the forest, to be judged for his many sins. The sins are piled upon a wooden scale-pan and the virtues upon a golden one--but alas, the virtues rise high into the air. Thereupon old Makar, driven to despair, breaks out into protest so eloquent that the judge is puzzled)

The scales trembled again ... the old Taion was lost in thought.

"How is this?" said he. "There are good people still living on the earth. Their eyes are bright, and their faces shine, and their robes are spotless.... Their hearts are as tender as good soil; they receive the good seed, and bring forth beautiful fruit and the perfume is sweet in my nostrils. Look at yourself!"

All eyes were turned towards Makar, who felt ashamed of his appearance. He knew that his eyes were not bright, and his face begrimed, his hair and beard matted and tangled, and his clothes torn. True, he had been thinking of buying a pair of boots before his death, in order to appear at the judgment seat as behooves an honest peasant. But he had always spent the money on drink, and now he stood before the Taion in ragged shoes, like the last of the Yakouts.... He would gladly have sunk under the ground.

"Thy face is dark," went on the Taion. "Thy eyes are not bright, and thy clothes are torn. And thy heart is overgrown with weeds and thorns. That is the reason why I love mine own that are pure and good and holy, and turn my face away from such as you are."

Makar's heart was ready to break. He felt ashamed of his existence. He hung his head, but suddenly lifted it and began to speak again.

Who were those just and good men the Taion was speaking about? If he meant those who were living in fine palaces on the earth at the same time as Makar did, he knew them well enough. Their eyes were bright because they had not shed as many tears as he had, and their faces shone because they were bathed in perfume, and their clean garments had been wrought by other people's hands. Did he not see that he too had been born like the others, with bright, open eyes, in which heaven and earth were reflected as in a mirror, and with a pure heart which was ready to take in all that was beautiful in the world. And if he longed now to hide his wretched self under the ground, it was no fault of his ... he did not know whose fault it was ... all he knew was that all the patience had died in his heart.

If Makar had seen the effect which his speech had produced on the old Taion, and that every word he said fell on the golden scale like a weight of lead, his rebellious heart would have been soothed. But he saw nothing, because he was full of blind despair.

He thought of his past life, which had been so hard. How had he been able to bear it so long? He had borne it because the star of hope had shone through the darkness. And now the star had vanished, and the hope was dead.... Darkness fell on his soul, and a storm rose in it like the storm-wind which flies across the steppe in the dead of night. He forgot where he was, before whom he stood--forgot everything except his anger.

But the old Taion said to him: "Wait, poor man! You are no longer on earth. There is justice for you here."

And Makar trembled. He realized that they pitied him; his heart was softened; and, as he thought of his wretched life, he burst into tears, weeping over himself. The old Taion wept too, and so did the old father Ivan. Tears flowed from the eyes of the young serving-men, and they wiped them with their wide sleeves.

And the scales trembled, and the wooden scale rose higher and higher!

The Desire of Nations

BY EDWIN MARKHAM

(See pages 27, 199)

Earth will go back to her lost youth, And life grow deep and wonderful as truth, When the wise King out of the nearing Heaven comes To break the spell of long millenniums-- To build with song again The broken hope of men-- To hush and heroize the world, Beneath the flag of brotherhood unfurled. And He will come some day; Already is His star upon the way! He comes, O world, He comes! But not with bugle-cry nor roll of doubling drums....

And when He comes into the world gone wrong, He will rebuild her beauty with a song. To every heart He will its own dream be: One moon has many phantoms in the sea. Out of the North the norns will cry to men: "Baldur the Beautiful has come again!" The flutes of Greece will whisper from the dead: "Apollo has unveiled his sunbright head!" The stones of Thebes and Memphis will find voice: "Osiris comes: O tribes of Time, rejoice!" And social architects who build the State, Serving the Dream at citadel and gate, Will hail Him coming through the labor-hum. And glad quick cries will go from man to man: "Lo, he has come, our Christ the Artisan, The King who loved the lilies, He has come!"

The Great Change

BY GEORGE D. HERRON

(See pages 730, 792, 799, 832)

Whatever definitions we use, or if we use none at all, we cannot escape the sense of the passion and the peril, the joy and the travail of the tremendous and transcendent change we are inwardly and outwardly undergoing. We are already appreciably transfigured by it, and soon shall the news of it be upon pentecostal tongues, and in music such as man has never heard, and in common deeds diviner than divinest dreams. In a little while, in a few decades, in one or two or four hundred years, the change will have been precipitated, the promise will have been fulfilled, and all things will have passed into the keeping of the expanded soul. Another, and different race of men, splendid alike in strength and gentleness, will walk the earth and climb its sky, bearing down the soul's constrictions and frontiers, even unto the ramparts around the throne of life. Man shall sit upon the throne; he shall hold the keys of his kingdom; he shall make his universe his home, the house of his heart's desire, shaping it according to the will that love has begotten within him, and founding it upon the truth wherewith love has made him free.

My Utopian Self

(_From "A Modern Utopia"_)

BY H. G. WELLS

(A vision of the future world which combines the insight of the poet with the precision of the scientist. In this brief but poignant passage the spiritual side of the problem is touched upon)

It falls to few of us to interview our better selves. My Utopian self is, of course, my better self--according to my best endeavors--and I must confess myself fully alive to the difficulties of the situation. When I came to this Utopia I had no thought of any such intimate self-examination.

The whole fabric of that other universe sways for a moment as I come into his room, into his clear and ordered work-room. I am trembling. A figure rather taller than myself stands against the light.

He comes toward me, and I, as I advance to meet him, stumble against a chair. Then, still without a word, we are clasping hands.

I stand now so that the light falls upon him, and I can see his face better. He is a little taller than I, younger looking and sounder looking; he has missed an illness or so, and there is no scar over his eye. His training has been subtly finer then mine; he has made himself a better face than mine.... These things I might have counted upon. I can fancy he winces with a twinge of sympathetic understanding at my manifest inferiority. Indeed, I come, trailing clouds of earthly confusion and weakness; I bear upon me all the defects of my world. He wears, I see, that white tunic with the purple band that I have already begun to consider the proper Utopian clothing for grave men, and his face is clean shaven. We forgot to speak at first in the intensity of our mutual inspection....

I think of the confessions I have just made to him, the strange admissions both to him and myself. I have stirred up the stagnation of my own emotional life, the pride that has slumbered, the hopes and disappointments that have not troubled me for years. There are things that happened to me in my adolescence that no discipline of reason will ever bring to a just proportion for me, the first humiliations I was made to suffer, the waste of all the fine irrevocable loyalties and passions of my youth. The dull base caste of my little personal tragi-comedy--I have ostensibly forgiven, I have for the most part forgotten--and yet when I recall them I hate each actor still. Whenever it comes into my mind--I do my best to prevent it--there it is, and these detestable people blot out the stars for me.

I have told all that story to my double, and he has listened with understanding eyes. But for a little while those squalid memories will not sink back into the deeps.

BY ISAIAH

The ransomed of the Lord shall return: they shall obtain joy and gladness, and sorrow and sighing shall flee away.

Incentives

BY CHARLES FOURIER

(See page 202)

Up to the present time politicians and philosophers have not dreamed of rendering industry attractive; to enchain the mass to labor, they have discovered no other means, after slavery, than the fear of want and starvation; if, however, industry is the destiny which is assigned to us by the creator, how can we think that he would wish to force us to it by violence, and that he has no notion how to put in play some more noble lever, some incentive capable of transforming its occupations into pleasures?

For Lyric Labor

BY ELIZABETH WADDELL

(Apropos of a remark, attributed to an Italian girl of the Garment Workers' Union, "It wouldn't be so bad if they would only let us sing at our work")

Child of the Renaissance, and little sister Of Ariosto and of Raphael, If any hush the song within your bosom, By all your lyric land, he does not well!

One day a traveller from our songless country, Passing at morning through Saint Mark's great Square, Marvelled, from workmen on the campanile, To hear a song arising on the air.

Marvelled to see those stones of Venice rising To Labor's matin chant intoned so clear, As the great towers builded by Amphion Rose to the lyre's strong throbbing, tier on tier.

Give us, O Child, the gifts we lack full sorely-- Give us your heritage of art and song, The soul that in your fathers grew, sun-nourished, Soaring above its poverty and wrong.

Of singing vintagers and laughing reapers Teach us your happy, sunland way, nor we In blind greed longer lay a stern proscription Upon your song, O Heart of Italy!

Free and serene, in his reward unstinted, The workman's hand shall mould his rhythmic thought; How candid to the keen-eyed gods' appraisal Shall be the work of Song's great ardor wrought--

When our young land, reborn in Beauty's image, Unto the Morn of Prophecy shall come, And every tower be raised with mirth and music, And every harvest brought with singing home.

BY ISAIAH

The Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives. They shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities.

The Perfect City

(_From "The Republic"_)

BY PLATO

(Greek philosopher, B. C. 429-347. His "Republic" is the first, and perhaps the most famous, of all efforts to portray an ideal Society. The argument is in the form of a discussion between Socrates and some of his friends and pupils)

First, then (said Socrates), let us consider in what manner those who dwell in the city shall be supported. Is there any other way than by making bread and wine, and clothes and shoes, and building houses? They will be nourished, partly with barley, making meal of it, and partly with wheat, making loaves, boiling part, and toasting part, putting fine loaves and cakes over a fire of stubble, or over dried leaves, and resting themselves on couches strewed with smilax and myrtle leaves. They and their children will feast, drinking wine, and crowned, and singing to the Gods; and they will pleasantly live together, begetting children not beyond their substance, guarding against poverty or war.

Glauco, replying, said: You make the men to feast, as it appears, without meats.

You say true, said I: for I forget that they need have meats likewise. They shall have salt and olives and cheese, and they shall boil bulbous roots and herbs of the field; and we set before them desserts of figs and vetches and beans; and they toast at the fire myrtle berries and the berries of the beech-tree, drinking in moderation. Thus passing their life in peace and health, and dying, as is likely, in old age, they will leave to their children another such life.

If you had been making, Socrates, said he, a city of hogs, what else would have fed them but these things?

But how should we do, Glauco, said I?

What is usually done, said he. They must, as I imagine, have their beds and tables, and meats and desserts, as we now have, if they are not to be miserable.

Be it so, said I: I understand you. We consider, it seems, not only how a city may exist, but a luxurious city; and perhaps it is not amiss; for in considering such a one, we may probably see how justice and injustice have their origin in cities. The true city seems to me to be such as we have described, like one who is healthy; but if you prefer that we likewise consider a city that is corpulent, nothing hinders it. For these things will not, it seems, please some, nor this sort of life satisfy them; but there shall be beds and tables and all other furniture, seasonings, ointments, and perfumes, mistresses, and confections: and various kinds of these. And we must no longer consider as alone necessary what we mentioned at the first, houses and clothes and shoes, but painting, too, and all the curious arts must be set agoing, and carving, and gold, and ivory; and all these things must be got, must they not?

Yes, said he.

Must not the city, then, be larger? For that healthy one is no longer sufficient, but is already full of luxury, and of a crowd of such as are in no way necessary to cities; such as all kinds of sportsmen, and the imitative artists, many of them imitating in figures, and colors; and others in music; and poets too, and their ministers, rhapsodists, actors, dancers, undertakers, workmen of all sorts of instruments, and what hath reference to female ornament, as well as other things. We shall need likewise many more servants. Do you not think they will need pedagogues, and nurses, and tutors, hair-dressers, barbers, victuallers too, and cooks? And further still, we shall want swineherds likewise; of these there were none in the other city (for there needed not); but in this we shall want these, and many other sorts of herds likewise, if any eat the several animals, shall we not?

Why not?

Shall we not, then, in this manner of life be much more in need of physicians than formerly?

Much more.

And the country, which was then sufficient to support the inhabitants, will, instead of being sufficient, become too little; or how shall we say?

Just so, said he.

Must we not then encroach upon the neighboring country, if we want to have sufficient for plough and pasture, and they in like manner upon us, if they likewise suffer themselves to accumulate wealth to infinity, going beyond the boundaries of necessaries?

There is great necessity for it, Socrates.

Shall we afterwards fight, Glauco, or how shall we do?

We shall certainly, said he.

We say nothing, said I, whether war does any evil or any good, but this much only: _that we have found the origin of war, from which most especially arise the greatest mischiefs to states, both private and public_.

Utopia

BY SIR THOMAS MORE

(The word "Utopia" means "No Place." It was first used in this book, and has come to be a general name for pictures of a future society. The book was written in Latin, and first published in Belgium in 1516. The translation here quoted was published in England in 1551)

Every Cytie is devided into foure equall partes or quarters. In the myddes of every quarter there is a market place of all maner of things. Thether the workes of every familie be brought into certeyne houses. And everye kynde of thing is layde up severall in bernes or store houses. From hence the father of everye familye, or every householder fetchethe whatsoever he and his have neade of, and carieth it away with him without money, without exchaunge, without any gage, pawne, or pledge. For whye shoulde any thing be denyed unto him? Seynge there is abundance of all things, and that it is not to bee feared, leste anye man wyll aske more then he neadeth. For whie should it be thoughte that that man woulde aske more then anough, which is sewer never to lacke? Certeynely in all kyndes of lyving creatures either feare of lacke dothe cause covetousnes and ravyne, or in man only pryde, which counteth it a glorious thinge to pass and excel other in the superfluous and vayne ostentation of thinges. The whyche kynde of vice amonge the Utopians can have no place.

Nowe I have declared and described unto you, as truelye as I coulde the fourme and ordre of that common wealth, which verely in my judgment is not only the beste, but also that which alone of good right maye claime and take upon it the name of a commonwealth or publique weale. For in other places they speake stil of the common wealth. But every man procureth his owne private gaine. Here where nothinge is private, the commen affaires bee earnestlye loked upon.... For there nothinge is distributed after a nyggyshe sorte, neither there is anye poore man or beggar. And thoughe no man have anye thinge, yet everye man is ryche. For what can be more ryche, than to lyve joyfully and merely, without al griefe and pensifenes: not caring for his owne lyving, nor vexed or troubled with his wifes importunate complayntes, nor dreadynge povertie to his sonne, nor sorrowyng for his doughters dowrey?

The Soul of Man Under Socialism

BY OSCAR WILDE

(See page 155)

The fact is, that civilization requires slaves. The Greeks were quite right there. Unless there are slaves to do the ugly, horrible, uninteresting work, culture and contemplation become almost impossible. Human slavery is wrong, insecure, and demoralizing. On mechanical slavery, on the slavery of the machine, the future of the world depends.

FROM THE BOOK OF LEVITICUS

(See page 477)

Proclaim liberty throughout all the land unto all the inhabitants thereof.

Cities, Old and New

(_From "In the Days of the Comet"_)

BY H. G. WELLS

(See pages 519, 675, 712, 830, 844)

Where is that old world now? Where is London, that somber city of smoke and drifting darkness, full of the deep roar and haunting music of disorder, with its oily, shining, mud-rimmed, barge-crowded river, its black pinnacles, and blackened dome, its sad wildernesses of smut-grayed houses, its myriads of draggled prostitutes, its millions of hurrying clerks? The very leaves upon its trees were foul with greasy black defilements. Where is the lime-white Paris, with its green and disciplined foliage, its hard unflinching tastefulness, its smartly organized viciousness, and the myriads of workers, noisily shod, streaming over the bridges in the gray cold light of dawn? Where is New York, the high city of clangor and infuriated energy, wind swept and competition swept, its huge buildings jostling one another and straining ever upward for a place in the sky, the fallen pitilessly overshadowed? Where are its lurking corners of heavy and costly luxury, the shameful bludgeoning bribing vice of its ill ruled underways, and all the gaunt extravagant ugliness of its strenuous life?...

All these vast cities have given way and gone, even as my native Potteries and the Black Country have gone, and the lives that were caught, crippled, starved, and maimed amidst their labyrinths, their forgotten and neglected maladjustments, and their vast, inhuman, ill-conceived industrial machinery have escaped--to life. Those cities of growth and accident are altogether gone, never a chimney smokes about our world today, and the sound of the weeping of children who toiled and hungered, the dull despair of overburdened women, the noise of brute quarrels in alleys, all shameful pleasures and all the ugly grossness of wealthy pride have gone with them, with the utter change of our lives. As I look back into the past I see a vast exultant dust of house-breaking and removal rise up into the clear air; I live again the Year of Tents, the Years of Scaffolding, and like the triumph of a new theme in a piece of music--the great cities of our new days arise.

Caesar and Cleopatra

BY G. BERNARD SHAW

(See pages 193, 212, 263, 402, 760, 798)

(_The Romans have set fire to the Library of Alexandria_)

THEODOTUS:--What is burning there is the memory of mankind.

CAESAR:--A shameful memory. Let it burn.

THEODOTUS (_wildly_):--Will you destroy the past?

CAESAR:--Ay, and build the future with its ruins.

BY ALFRED TENNYSON

(See pages 77, 486, 652, 838)

The old order changeth, yielding place to new And God fulfils Himself in many ways, Lest one good custom should corrupt the world.

A Festival in Utopia

(_From "News from Nowhere"_)

BY WILLIAM MORRIS

(See page 793)

"Once a year, on May-day, we hold a solemn feast in those easterly communes of London to commemorate the Clearing of Misery, as it is called. On that day we have music and dancing, and merry games and happy feasting on the site of some of the worst of the old slums, the traditional memory of which we have kept. On that occasion the custom is for the prettiest girls to sing some of the old revolutionary songs, and those which were the groans of discontent, once so hopeless, on the very spots where those terrible crimes of class-murder were committed day by day for so many years. To a man like me, who has studied the past so diligently, it is a curious and touching sight to see some beautiful girl, daintily clad, and crowned with flowers from the neighboring meadows, standing among the happy people, on some mound where of old time stood the wretched apology for a house,--a den in which men and women lived packed among the filth like pilchards in a cask; lived in such a way that they could only have endured it, as I said just now, by being degraded out of humanity. To hear the terrible words of threatening and lamentation coming from her sweet and beautiful lips, and she unconscious of their real meaning; to hear her singing Hood's 'Song of the Shirt,' and think all the time she does not understand what it is all about--a tragedy grown inconceivable to her and her listeners. Think of that if you can, and of how glorious life is grown!"

"Indeed," said I, "it is difficult for me to think of it."

The Utopian City

(_From "A Modern Utopia"_)

BY H. G. WELLS

(See pages 519, 675, 712, 830, 844, 853)

Here will be one of the great meeting places of mankind. Here--I speak of Utopian London--will be the traditional centre of one of the great races in the commonality of the World State--and here will be its social and intellectual exchange. There will be a mighty University here, with thousands of professors and tens of thousands of advanced students, and here great journals of thought and speculation, mature and splendid books of philosophy and science, and a glorious fabric of literature will be woven and shaped, and with a teeming leisureliness, put forth. Here will be stupendous libraries, and a mighty organization of museums. About these centres will cluster a great swarm of people, and close at hand will be another centre,--for I who am an Englishman must needs stipulate that Westminster shall still be a seat of world Empire, one of several seats, if you will--where the ruling council of the world assembles. Then the arts will cluster round this city, as gold gathers about wisdom, and here Englishmen will weave into wonderful prose and beautiful rhythms and subtly atmospheric forms, the intricate, austere and courageous imagination of our race.

One will come into this place as one comes into a noble mansion. They will have flung great arches and domes of glass above the wider spaces of the town, the slender beauty of the perfect metal-work far overhead will be softened to a fairy-like unsubstantiality by the mild London air. It will be the London air we know, clear of filth and all impurity, the same air that gives our October days their unspeakable clarity and makes every London twilight mysteriously beautiful. We shall go along avenues of architecture that will be emancipated from the last memories of the squat temple boxes of the Greek, the buxom curvatures of Rome; the Goth in us will have taken to steel and countless new materials as kindly as once he took to stone. The gay and swiftly moving platforms of the public ways will go past on either hand, carrying sporadic groups of people, and very speedily we shall find ourselves in a sort of central space, rich with palms and flowering bushes and statuary. We shall look along an avenue of trees, down a wide gorge between the cliffs of crowded hotels that are still glowing with internal lights, to where the shining morning river streams dawnlit out to sea.

The Utopia of Syndicalism

(_From "Syndicalism and the Co-operative Commonwealth"_)

BY ÉMILE PATAUD AND ÉMILE POUGET

(Two of the most prominent leaders of the revolutionary trade unions of France have in this story, published in 1912, portrayed the overthrow of the capitalist state by the method of the general strike, and the form of society which they anticipate from the "direct action" of the workers).

_The Trade Union Congress_

Delegates came from all parts of France. They came from all trades, from all professions. In the enormous hall in which the Congress was held, peasants, teachers, fishermen, doctors, postmen, masons, sat beside market-gardeners, miners and metal-workers. An epitome of the whole of society was there.

It was a stirring scene, this assembly, where were gathered together the most energetic and most enthusiastic of the combatants for the Revolution, who, inaugurating a new era, were about to disentangle and sum up the aspirations of the people; to point out the road along which they were resolved to march.

The old militants, who had seen so many Congresses; who had fought rough fights, and known the bitterness of struggles against the employers and the State; who in their hours of anxiety and doubt had despaired of ever seeing their hopes materialize, were radiant with joy. Their bold thoughts of past years were taking shape, they lived their dream! A happy moment it was, when old comrades greeted each other. They met, their hands held out; and trembling, and deeply moved, they embraced each other--transfigured, radiant.

The new delegates, out of their element at first, in the midst of this fever of life, were soon caught by the atmosphere of enthusiasm. Many of them were the product of events. Before the Revolution, they were ignorant of their own capacities; and if it had not come to shake them out of their torpor, they would have continued to vegetate; passive, indifferent, hesitating. Thanks to it, their inner powers were revealed to themselves; and now, overflowing with passion, energy, and enthusiasm, they vibrated with an immense force.

_The Distribution of Wealth_

In the first place, a resolution was taken which there was no need to discuss, or even to explain--it was so logical and inevitable: the charging the community with the care of the children, the sick, and the aged. This was a question of principle which had the advantage of demonstrating, to those who still retained prejudices with regard to the new régime, how little the future was going to be like the past....

Two tendencies were shown; one, that of pure Communism, which advocated complete liberty in consumption, without any restriction; the other, inspired with Communist ideas, but finding their strict application premature, and advocating a compromise.

The latter view predominated. It was therefore agreed as follows:--

That every human being, whatever his social function might be, had a right to an equal remuneration, which would be divided into two parts: the one for the satisfaction of ordinary needs; the other for the needs of luxury. The remuneration would be obtained, with regard to the first, by a permanent Trade Union card; and with regard to the second, by a book of consumers' "notes."

The first class included all kinds of commodities, all food products, clothing, all that would be in such abundance that the consumption of it need not be restricted; each one would have the right to draw from the common stock, according to his needs, without any other formality than having to present his card in the shops and depots, to those in charge of distribution.

In the second class would be placed products of various kinds, which, being in too small a quantity to allow of their being put at the free disposition of all, retained a purchase value, liable to vary according to their greater or less rarity, and greater or less demand. The price of these products was calculated according to the former monetary method, and the quantity of work necessary to produce them would be one of the elements in fixing their value; they would be delivered on the payment of "consumers' notes," the mechanism of whose use recalled that of the cheque.

It was, however, agreed that in proportion as the products of this second class became abundant enough to attain to the level necessary for free consumption, they should enter into the first class; and ceasing to be considered as objects of luxury, they should be, without rationing, placed at the disposal of all.

By this arrangement society approached, automatically, more and more towards pure Communism.

The New Nationalism

BY THEODORE ROOSEVELT

(Ex-president of the United States, born 1858)

Practical equality of opportunity for all citizens, when we achieve it, will have two great results. First, every man will have a fair chance to make himself all that in him lies; to reach the highest point to which his capacities, unassisted by special privilege of his own and unhampered by the special privilege of others, can carry him, and to get for himself and for his family substantially what he has earned. Second, equality of opportunity means that the commonwealth will get from every citizen the highest service of which he is capable. No man who carries the burden of the special privileges of another can give to the commonwealth that service to which it is fairly entitled.

Looking Backward

BY EDWARD BELLAMY

(A story of the experience of a man who goes to sleep and wakes up a hundred years later. See page 85)

"How do you regulate wages?" I asked.

Dr. Leete did not reply till after several moments of meditative silence. "I know, of course," he finally said, "enough of the old order of things to understand just what you mean by that question; and yet the present order is so utterly different at this point that I am a little at a loss how to answer you best. You ask me how we regulate wages: I can only reply that there is no idea in the modern social economy which at all corresponds with what was meant by wages in your day."

"I suppose you mean that you have no money to pay wages in," said I. "But the credit given the worker at the Government storehouse answers to his wages with us. How is the amount of credit given respectively to the workers in different lines determined? By what title does the individual claim his particular share? What is the basis of allotment?"

"His title," replied Dr. Leete, "is his humanity. The basis of his claim is the fact that he is a man."

"The fact that he is a man!" I repeated, incredulously. "Do you possibly mean that all have the same share?"

"Most assuredly." ...

"But what inducement," I asked, "can a man have to put forth his best endeavors when, however much or little he accomplishes, his income remains the same? High characters may be moved by devotion to the common welfare under such a system, but does not the average man tend to rest back on his oar, reasoning that it is of no use to make a special effort, since the effort will not increase his income, nor its withholding diminish it?"

"Does it then really seem to you," answered my companion, "that human nature is insensible to any motives save fear of want and love of luxury, that you should expect security and equality of livelihood to leave them without possible incentives to effort? Your contemporaries did not really think so, though they might fancy they did. When it was a question of the grandest class of efforts, the most absolute self-devotion, they depended on quite other incentives. Not higher wages, but honor and hope of men's gratitude, patriotism and the inspiration of duty, were the motives which they set before their soldiers when it was a question of dying for the nation; and never was there an age of the world when these motives did not call out what is best and noblest in men. And not only this, but when you come to analyze the love of money which was the general impulse to effort in your day, you find that the dread of want and desire of luxury were two of several motives which the pursuit of money represented; the others, and with many the more influential, being desire of power, of social position and reputation for ability and success. So you see that though we have abolished poverty and the fear of it, and inordinate luxury with the hope of it, we have not touched the greater part of the motives which underlay the love of money in former times, or any of those which prompted the supremer sorts of effort. The coarser motives, which no longer move us, have been replaced by high motives wholly unknown to the mere wage earners of your age. Now that industry of any sort is no longer self-service, but service of the nation, patriotism, passion for humanity, impel the workers as in your day they did the soldier. The army of industry is an army, not alone by virtue of its perfect organization, but by reason also of the ardor of self-devotion which animates its members.

"But as you used to supplement the motives of patriotism with the love of glory, in order to stimulate the value of your soldiers, so do we. Based as our industrial system is on the principle of requiring the same unit of effort from every man, that is the best he can do, you will see that the means by which we spur the workers to do their best must be a very essential part of our scheme. With us, diligence in the national service is, the sole and certain way to public repute, social distinction, and official power. The value of a man's services in society fixes his rank in it. Compared with the effect of our social arrangements in impelling men to be zealous in business, we deem the object-lessons of biting poverty and wanton luxury on which you depended a device as weak and uncertain as it was barbaric."

Liberty in Utopia

(_From "A Modern Utopia"_)

BY H. G. WELLS

(See pages 519, 675, 712, 830, 844, 853, 856)

The idea of individual liberty is one that has grown in importance and grows with every development of modern thought. To the classical Utopists freedom was relatively trivial. Clearly they considered virtue and happiness as entirely separable from liberty, and as being altogether more important things. But the modern view, with its deepening insistence upon individuality and upon the significance of its uniqueness, steadily intensifies the value of freedom, until at last we begin to see liberty as the very substance of life, that indeed it is life, and that only the dead things, the choiceless things, live in absolute obedience to law. To have free play for one's individuality is, in the modern view, the subjective triumph of existence, as survival in creative work and offspring is its objective triumph....

A Utopia such as this present one, written on the opening of the Twentieth Century, and after the most exhaustive discussion--nearly a century long--between Communistic and Socialistic ideas on the one hand, and Individualism on the other, emerges upon a sort of effectual conclusion to these controversies.... In the very days when our political and economic order is becoming steadily more Socialistic, our ideals of intercourse turn more and more to a fuller recognition of the claims of individuality. The State is to be progressive, it is no longer to be static, and this alters the general condition of the Utopian problem profoundly; we have to provide not only for food and clothing, for order and health, but for initiative. The factor that leads the World State on from one phase of development to the next is the interplay of individualities; to speak teleologically, the world exists for the sake of and through initiative, and individuality is the method of initiative.... The State is for Individuals, the law is for freedoms, the world is for experiment, experience and change: these are the fundamental beliefs upon which modern Utopia must go.

FROM THE EPISTLE OF JAMES

Whoso looketh into the perfect law of liberty, and continueth therein, he not being a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.

The Social Revolution and After

BY KARL KAUTSKY

(German Socialist editor, generally recognized as the intellectual leader of the modern Social-democratic movement in his country)

Freedom of education and of scientific investigation from the fetters of capitalist dominion; freedom of the individual from the oppression of exclusive, exhaustive physical labor; displacement of capitalist industry in the intellectual production of society by the free unions--along this road proceeds the tendency of the proletarian régime....

Regulation of social chaos and liberation of the individual--these are the two historical tasks that capitalism has placed before society. They appear to be contradictory, but they are simultaneously soluble because each of them belongs to a different sphere of social life. Undoubtedly whoever should seek to rule both spheres in the same manner would find himself involved in insoluble contradictions....

_Communism in material production, anarchism in intellectual._ This is the type of the Socialist productive system which will arise from the dominion of the proletariat.

The Understanding of Nature

(_From "Studies in Socialism"_)

BY JEAN LEON JAURÈS

(See page 589)

When Socialism has triumphed, when conditions of peace have succeeded to conditions of combat, when all men have their share of property in the immense human capital, and their share of initiative and of the exercise of free-will in the immense human activity, then all men will know the fulness of pride and joy; and they will feel that they are co-operators in the universal civilization, even if their immediate contribution is only the humblest manual labor; and this labor, more noble and more fraternal in character, will be so regulated that the laborers shall always reserve for themselves some leisure hours for reflection and for a cultivation of the sense of life.

They will have a better understanding of the hidden meaning of life, whose mysterious aim is the harmony of all consciences, of all forces, and of all liberties. They will understand history better and will love it, because it will be their history, since they are the heirs of the whole human race. Finally, they will understand the universe better; because, when they see conscience and spirit triumphing in humanity, they will be quick to feel that this universe which has given birth to humanity cannot be fundamentally brutal and blind; that there is spirit everywhere, soul everywhere, and that the universe itself is simply an immense confused aspiration toward order, beauty, freedom, and goodness. Their point of view will be changed; they will look with new eyes not only at their brother men, but at the earth and the sky, rocks and trees, animals, flowers, and stars.

The Future of Art

(_From "Collectivism and Industrial Evolution"_)

BY ÉMILE VANDERVELDE

(Belgian Socialist leader, since the war a member of the Cabinet)

Many a time it has been said that art under all its forms is only the mirror, more or less distorted, yet always faithful, of society. Today it reflects the discouragements of a dying _bourgeoisie_, the torments, the anguish, and also the hopes of a proletariat which lives and grows in the midst of suffering. Tomorrow, it will reflect the calm and peace of happy generations which, escaped from the mire of poverty, will have founded through their own efforts the sovereignty of labor and the reign of brotherhood.

Art After the Revolution

(_From "Syndicalism and the Co-operative Commonwealth"_)

BY ÉMILE PATAUD AND ÉMILE POUGET

(See page 857)

Life was now to take its revenge. The human being was no longer riveted to the chain of wages; his aim in life passed beyond the mere struggle for a living. Industry was no longer his master, but his servant. Freed from all hindrances, he would be able to develop without constraint.

And there was no need to fear that the level of art would be lowered as it became universalized. Far from this, it would gain in extent and depth. Its domain would be unlimited. It would enter into all production. It would not restrict itself to painting large canvasses, to sculpturing marble, to moulding bronze. There would be art in everything.

And we should no longer see great artists stifled by misery, lost in the quicksands of indifference, as was too often the case formerly.

Punishment in Utopia

(_From "A Modern Utopia"_)

BY H. G. WELLS

(See pages 519, 675, 712, 830, 844, 853, 856, 863)

You see the big convict steamship standing in to the Island of Incurable Cheats. The crew are respectfully at their quarters, ready to lend a hand overboard, but wide awake, and the captain is hospitably on the bridge to bid his guests good-bye and keep an eye on the movables. The new citizens for this particular Alsatia, each no doubt with his personal belongings securely packed and at hand, crowd the deck and study the nearing coast. Bright, keen faces would be there, and we, were we by any chance to find ourselves beside the captain, might recognize the double of this great earthly magnate or that, Petticoat Lane and Park Lane cheek by jowl. The landing part of the jetty is clear of people, only a government man or so stands there to receive the boat and prevent a rush; but beyond the gates a number of engagingly smart-looking individuals loiter speculatively. One figures a remarkable building labeled Custom House, an interesting fiscal revival this population has made, and beyond, crowding up the hill, the painted walls of a number of comfortable inns clamor loudly. One or two inhabitants in reduced circumstances would act as hotel touts, there are several hotel omnibuses and a Bureau de Change, certainly a Bureau de Change. And a small house with a large board, aimed point-blank seaward, declares itself a Gratis Information Office, and next to it rises the graceful dome of a small Casino. Beyond, great hoardings proclaim the advantages of many island specialities, a hustling commerce, and the opening of a Public Lottery. There is a large cheap-looking barrack, the school of Commercial Science for gentlemen of inadequate training....

Altogether a very go-ahead looking little port it would be, and though this disembarkation would have none of the flow of hilarious good fellowship that would throw a halo of genial noise about the Islands of Drink, it is doubtful if the new arrivals would feel anything very tragic in the moment. Here at last was scope for adventure after their hearts.

This sounds more fantastic than it is. But what else is there to do, unless you kill? You must seclude, but why should you torment? All modern prisons are places of torture by restraint, and the habitual criminal plays the part of a damaged mouse at the mercy of the cat of our law. He has his little painful run, and back he comes again to a state more horrible even than destitution. There are no Alsatias left in the world. For my own part I can think of no crime, unless it is reckless begetting or the wilful transmission of contagious disease, for which the bleak terrors, the solitudes and ignominies of the modern prison do not seem outrageously cruel. If you want to go as far as that, then kill. Why, once you are rid of them, should you pester criminals to respect an uncongenial standard of conduct? Into such islands of exile as this a modern Utopia will have to purge itself. There is no alternative that I can contrive.

A Preface to Politics

BY WALTER LIPPMANN

(See page 779)

You don't have to preach honesty to men with a creative purpose. Let a human being throw the energies of his soul into the making of something, and the instinct of workmanship will take care of his honesty. The writers who have nothing to say are the ones you can buy; the others have too high a price. A genuine craftsman will not adulterate his product; the reason isn't because duty says he shouldn't, but because passion says he couldn't.

The Triumph of Love

(_From "Labor"_)

BY ÉMILE ZOLA

(In this novel the French writer gives his solution of the labor problem, in the story of a young engineer who is led by the study of Fourier to found a co-operative steel mill, which in the course of time replaces all the old competitive establishments, and brings about a reign of human brotherhood)

The triumphant spectacle that Luc had now always before his eyes, that city of happiness, the gayly colored roofs of which were spread out before his window, was admirable. The march of progress which a former generation, sunk in ancient error, and contaminated by an iniquitous environment, had so mournfully begun in the midst of many obstacles and former hatreds, was to be pursued by their children, instructed and disciplined by the schools and workshops, advancing with a cheerful step, even to the attainment of aims formerly declared chimerical. The long effort of struggling humanity resulted in the free expansion of the individual, in a society completely satisfied; in man being fully man, and living his life in its entirety. The happy city was thus realized in the religion of life; the religion of humanity, freed at length from dogmas, became in itself all glory and all joy....

Authority was at an end; the new social system had no other foundation than the tie of labor accepted as necessary by all, their law and the object of their worship. A number of groups adopted the new system, breaking off from the old groups of builders, dealers in clothing, metal-workers, artisans, and farm laborers, each group increasing in number, each different, each making itself essential to the rest, and satisfying individual wants as well as the needs of a community. Nothing impeded any man's expansion; a citizen working as a laborer might unite himself with as many groups as he thought proper....

And in the city all was love. A pervading sense of love, increasing, wholesome, purifying, became the perfume and the sacred flame of daily life. Love, general and universal, had its birth in youth; then it passed on and became mother love, father love, filial love; it spread to relations, to neighbors, to fellow-citizens, to all men upon earth, and as its waves swept on and became stronger, it seemed to become a great sea of love, bathing the shores of the whole earth. Charity--that is, love of one's neighbors--was like the fresh air which fills the lungs of all who breathe it; everywhere there was this feeling of brotherly love; love alone had proved able to realize the unity men had so long dreamed of, bringing all into divine harmony. The human race, at last as well balanced as the planets in their orbits by the law of attraction, the laws of justice, solidarity, and love, would go joyfully on its round through the ages of eternity. Such was the harvest ever renewed and renewing, the great harvest of tenderness and loving kindness, that Luc every morning saw growing up around him in spots where he had sown his seed so bountifully in his early days. In his whole city, in his school-rooms, in his work-shops, in each house, and almost in each heart, for many years he had been sowing the good seed with lavish hands.

The City of the Sun

BY CAMPANELLA

(A picture of an ideal community written about A.D. 1600 by an Italian student who was imprisoned for twenty-seven years, and nine times tortured by the Spanish Inquisition. See page 438)

Love is foremost in attending to the charge of the race. He sees that men and women are joined together, that they bring forth the best offspring. Indeed, they laugh at us who exhibit a studious care for our breed of horses and dogs, but neglect the breeding of human beings. Thus the education of children is under his rule. So also is the medicine that is sold, the sowing and collecting of fruits of the earth and of trees, agriculture, pasturage, the preparations for the months, the cooking arrangements, and whatever has any reference to food, clothing, and the intercourse of the sexes. Love himself is ruler, but there are many male and female magistrates dedicated to these arts.

Love in Utopia

(_From "News from Nowhere"_)

BY WILLIAM MORRIS

(See pages 793, 855)

(A famous English Socialist romance; the dream of a poet made heartsick by the sights and sounds of a machine civilization, and yearning for beauty, simplicity, and peace)

"Ah," said I, "no doubt you wanted to keep them out of the Divorce Court; but I suppose it often has to settle such matters?"

"Then you suppose nonsense," said he. "I know that there used to be such lunatic affairs as divorce courts; but just consider, all the cases that came into them were matters of property quarrels; and I think, dear guest, that though you do come from another planet, you can see from the mere outside look of our world that quarrel about private property could not go on among us in our days."

Indeed, my drive from Hammersmith to Bloomsbury, and all the quiet, happy life I had seen so many hints of, even apart from my shopping, would have been enough to tell me that "the sacred rights of property," as we used to think of them, were now no more. So I sat silent while the old man took up the thread of the discourse again....

"You must understand once for all that we have changed these matters; or rather, that our way of looking at them has changed within the last two hundred years. We do not deceive ourselves, indeed, or believe that we can get rid of all the trouble that besets the dealings between the sexes. We know that we must face the unhappiness that comes of man and woman confusing the relations between natural passion and sentiment, and the friendship which, when things go well, softens the awakening from passing illusions; but we are not so mad as to pile up degradation on that unhappiness by engaging in sordid squabbles about livelihood and position, and the power of tyrannizing over the children who have been the results of love or lust." ...

He was silent for some time, and I would not interrupt him. At last he began again: "But you must know that we of these generations are strong and healthy of body, and live easily; we pass our lives in reasonable strife with nature, exercising not one side of ourselves only, but all sides, taking the keenest pleasure in all the life of the world. So it is a point of honor with us not to be self-centered,--not to suppose that the world must cease because one man is sorry; therefore we should think it foolish, or if you will, criminal, to exaggerate these matters of sentiment and sensibility; we are no more inclined to eke out our sentimental sorrows than to cherish our bodily pains; and we recognize that there are other pleasures besides love-making. You must remember, also, that we are long-lived, and that therefore beauty both in man and woman is not so fleeting as it was in the days when we were burdened so heavily with self-inflicted diseases. So we shake off these griefs in a way which perhaps the sentimentalist of other times would think contemptible and unheroic, but which we think necessary and manlike. As on the one hand, therefore, we have ceased to be commercial in our love-matters, so also we have ceased to be artificially foolish. The folly which comes by nature, the unwisdom of the immature man, or the older man caught in a trap, we must put up with that, nor are we much ashamed of it; but to be conventionally sensitive or sentimental--my friend, I am old and perhaps disappointed, but at least I think that we have cast off _some_ of the follies of the older world."

Parentage and the State

BY H. G. WELLS

(See pages 519, 675, 712, 830, 844, 853, 856, 863, 868)

Parentage rightly undertaken is a service as well as a duty to the world, carrying with it not only obligations but a claim, the strongest of claims, upon the whole community. It must be paid for like any other public service; in any completely civilized state it must be sustained, rewarded, and controlled. And this is to be done not to supersede the love, pride, and conscience of the parent, but to supplement, encourage, and maintain it.

The Deliverance of Woman

(_From "Woman and Labor"_)

BY OLIVE SCHREINER

(See pages 240, 247, 502, 579)

Always in our dreams we hear the turn of the key that shall close the door of the last brothel; the clink of the last coin that pays for the body and soul of a woman; the falling of the last wall that encloses artificially the activity of woman and divides her from man; always we picture the love of the sexes as once a dull, slow, creeping worm; then a torpid, earthy chrysalis; at last the full-winged insect, glorious in the sunshine of the future.

Today, as we row hard against the stream of life, is it only blindness in our eyes, which have been too long strained, which makes us see, far up the river where it fades into the distance, through all the mists that rise from the river-banks, a clear, golden light? Is it only a delusion of the eyes which makes us grasp our oars more lightly and bend our backs lower; though we know well that, long before the boat reaches those stretches, other hands than ours will man the oars and guide its helm? Is it all a dream?

She Who Is to Come

(_From "In This Our World"_)

BY CHARLOTTE PERKINS GILMAN

(See pages 200, 209, 421, 662, 820)

A woman--in so far as she beholdeth Her one Beloved's face; A mother--with a great heart that enfoldeth The children of the Race; A body, free and strong, with that high beauty That comes of perfect use, is built thereof; A mind where Reason ruleth over Duty, And Justice reigns with Love; A self-poised, royal soul, brave, wise, and tender, No longer blind and dumb; A Human Being, of an unknown splendor, Is she who is to come!

Woman in Freedom

(_From "Love's Coming of Age"_)

BY EDWARD CARPENTER

(See pages 186, 541, 608)

There is no solution except the freedom of woman--which means of course also the freedom of the masses of the people, men and women, and the ceasing altogether of economic slavery. There is no solution which will not include the redemption of the terms "free woman" and "free love" to their _true_ and rightful significance. Let every woman whose heart bleeds for the sufferings of her sex, hasten to declare herself and to constitute herself, as far as she possibly can, a free woman. Let her accept the term with all the odium that belongs to it; let her insist on her right to speak, dress, think, act, and above all to use her sex, as she deems best; let her face the scorn and ridicule; let her "lose her own life" if she likes; assured that only so can come deliverance, and that only when the free woman is honored will the prostitute cease to exist. And let every man who really would respect his counterpart, entreat her also to act so; let him never by word or deed tempt her to grant as a bargain what can only be precious as a gift; let him see her with pleasure stand a little aloof; let him help her to gain her feet; so at last, by what slight sacrifices on his part such a course may involve, will it dawn upon him that he has gained a real companion and helpmate on life's journey.

The Free Woman

BY WALT WHITMAN

(See pages 184, 268, 578, 726, 835)

She is less guarded than ever, yet more guarded than ever, The gross and soil'd she moves among do not make her gross and soiled, She knows the thoughts as she passes, nothing is concealed from her, She is none the less considerate or friendly therefor, She is the best belov'd, it is without exception; she has no reason to fear, and she does not fear.

The Coming Singer

BY GEORGE STERLING

(See pages 504, 552, 597, 816)

The Veil before the mystery of things Shall stir for him with iris and with light; Chaos shall have no terror in his sight Nor earth a bond to chafe his urgent wings; With sandals beaten from the crown of kings He shall tread down the altars of their night, And stand with Silence on her breathless height, To hear what song the star of morning sings.

With perished beauty in his hands as clay, Shall he restore futurity its dream. Behold! his feet shall take a heavenly way Of choric silver and of chanting fire, Till in his hands unshapen planets gleam, 'Mid murmurs from the Lion and the Lyre.

Thus Spake Zarathustra

BY FRIEDRICH NIETZSCHE

(See page 779)

When Zarathustra came into the next city, which lay beside the forest, he found in that place much people gathered together in the market; for they had been called that they should see a rope-dancer. And Zarathustra spoke thus unto the people:

"_I teach ye the Over-man._ The man is something who shall be overcome. What have ye done to overcome him?

"All being before this made something beyond itself: and you will be the ebb of this great flood, and rather go back to the beast than overcome the man?

"What is the ape to the man? A mockery or a painful shame. And even so shall man be to the Over-man: a mockery or a painful shame.

"Man is a cord, tied between Beast and Over-man--a cord above an abyss.

"A perilous arriving, a perilous traveling, a perilous looking backward, a perilous trembling and standing still.

"What is great in man is that he is a bridge, and no goal; what can be loved in man is that he is a going-over and a going-under.

"I love them that know not how to live, be it even as those going under, for such are those going across.

"I love them that are great in scorn, because these are they that are great in reverence, and arrows of longing toward the other shore!"

_Index_

Index of Authors

Abercrombie, Lascelles, 537

Adams, Abigail, 241

Adams, Francis W. L., 219, 266, 348

Adams, Franklin P., 695, 711

"A.E." 252, 513, 829

Alcaeus, 440

Aldrich, Thomas Bailey, 314

Alfonso the Wise, 251

Allen, Grant, 210, 613

Ambrose, St., 397

Amid, John, 720

Amos, 524

Andreyev, Leonid, 92, 214, 327

Anonymous, 264, 278, 355, 684

Antiparos, 198

Arabian, 475

Archer, William, 764

Aristophanes, 442, 449

Aristotle, 480, 523

Arnold, Matthew, 203, 744

Augustine, St., 398

Aurelius, Marcus, 455, 474, 480

Bacon, Francis, 480, 603

Barbour, John, 470

Barker, Elsa, 315, 359, 731

Barrie, James Matthew, 31

Basil, St., 396

Bates, Katharine Lee, 633

Beals, May, 183, 533

Bebel, August, 807, 817

Bellamy, Edward, 85, 861

Belloc, Hilaire, 755

Benson, Allan L., 584

Beranger, Pierre Jean de, 748

Bergström, Hjalmar, 107

Berkman, Alexander, 320

Bismarck, Otto von, 622, 812

Björkman, Edwin, 505

Björnson, Björnstjerne, 221, 339

Blake, William, 98, 213, 743

Blanc, Louis, 796

Blatchford, Robert, 66, 121, 170, 383, 783

Boethius, 200

Bondareff, T. M., 414

Braley, Berton, 132

Brandes, George, 763

Breshkovsky, Katharine, 317

Brieux, Eugene, 152

Browning, Elizabeth Barrett, 208, 644

Browning, Robert, 753

Bryant, William Cullen, 231

Buchanan, Robert, 367, 412, 687, 714

Buddha, 461

Bunyan, John, 497

Burke, Edmund, 229

Burnet, Dana, 531, 537

Burns, Robert, 227

Byron, Lord, 232, 340, 491

Caine, Hall, 373

Campanella, Tommaso, 438, 873

Carlyle, Thomas, 31, 74, 133, 488, 553, 652, 837

Carman, Bliss, 625

Carpenter, Edward, 186, 541, 608, 877

Carter, George, 150

Catherine of Russia, 561

Cato, 452

Cervantes, Miguel de, 578, 692

Chatterton, Thomas, 777

Chaucer, Geoffrey, 423, 691

Chesterton, Gilbert K., 180, 573

Chinese, 236

Chrysostom, St., 398

Churchill, Winston, 386

Cicero, 472

Clemens, Samuel L., 265, 566

Clement of Alexandria, 396

de Cleyre, Voltairine, 337

Clough, Arthur Hugh, 488, 697

Comfort, Will Levington, 165

Cone, Helen Gray, 727

Confucius, 471, 478

Cowper, William, 557

Crabbe, George, 29, 134

Crane, Stephen, 217, 689

Crosby, Ernest Howard, 394

Cyprian, St., 396

Dante, 467, 469

Davidson, John, 216, 761, 778

Davies, William H., 577, 650

Debs, Eugene V., 144, 345

Defoe, Daniel, 204

Dehmel, Richard, 546

Deming, Seymour, 535

Dickens, Charles, 88, 655

Dickinson, G. Lowes, 510, 615

Dobson, Austin, 571

Dostojevsky, Féodor, 412

Du Bois, W. E. Burghardt, 512

Dunne, Finley Peter, 683, 692, 698, 706, 709, 711, 718

Eastman, Max, 408, 762

Ecclesiastes, 278

Edwards, Albert, 205, 244, 814

Egyptian, 446, 457

Elliott, Ebenezer, 179

Emerson, Ralph Waldo, 235, 522, 631, 815

Engels, Frederick, 514, 802

Enoch, 471

Euripides, 440, 466

Evans, Florence Wilkinson, 638

Ezekiel, 472

Ferrer, Francisco, 336, 676

Fichte, Johann Gottlieb, 629

Fisher, Jacob, 192

Fogazzaro, Antonio, 410

Fourier, Charles, 202, 846

France, Anatole, 681, 703, 720

Frank, Florence Kiper, 243

Franklin, Benjamin, 581

Frederick the Great, 562

Freiligrath, Ferdinand, 270

Froude, James Anthony, 214

Galsworthy, John, 57

Garrison, William Lloyd, 233

George, Henry, 116

George, W. L., 217, 538

Ghent, W. J., 750

Gibbins, Henry deB., 647

Gibson, Wilfrid Wilson, 739

Gilman, Charlotte Perkins, 200, 209, 421, 662, 820, 877

Giovannitti, Arturo, 296, 300

Gissing, George, 104, 767

Gladstone, William Ewart, 626

Goethe, Johann Wolfgang von, 298, 394

Goldman, Emma, 147

Goldsmith, Oliver, 604

Gorky, Maxim, 141, 203, 544, 617

Gray, Thomas, 190

Greek, 471

Greeley, Horace, 128

Gregory, St., 398

Guiterman, Arthur, 311, 693

Habakkuk, 451

Hagedorn, Hermann, 500

Haggai, 442

Hall, Bolton, 680, 710

Hammurabi, 460

Hanford, Ben, 809

Hanna, Paul, 166

Hapgood, Hutchins, 320

Harris, Frank, 281

Harrison, Frederic, 68, 327

Hauptmann, Gerhart, 258

Hearn, Lafcadio, 232

Heine, Heinrich, 97, 222, 744, 763

Henderson, C. Hanford, 673

Herrick, Robert (American), 99

Herrick, Robert (English), 202

Herron, George D., 730, 792, 799, 832, 843

Hertzka, Theodor, 797

Herwegh, Georg, 67

Hesiod, 465

Higginson, Thomas Wentworth, 220

Hill, J., 707

Hindoo, 474

Hitopadesa, 468

Hodgson, Ralph, 511

Homer, 459

Hood, Thomas, 59, 171, 485

Horace, 452

Hoshi, Kenkō, 135, 151, 154

Howells, William Dean, 685

Hugo, Victor, 182, 267, 637

Hubbard, Elbert, 638

Hunter, Robert, 818

Hutchison, Percy Adams, 371

Ibsen, Henrik, 241, 273

Icelandic, 465

Im Bang, 453

Ingersoll, Robert G., 264, 602

Irvine, Alexander, 385, 671

Isaiah, 420, 447, 464, 473, 839, 845, 847

Isaiah II, 482

James, 300, 454, 865

Japanese, 441

Jaurès, Jean Leon, 589, 866

Jefferies, Richard, 29

Jefferson, Thomas, 228, 332, 596, 600

Jeremiah, 449

Jerome, St., 397

Job, 452

John, 386

Johnson, Samuel, 510, 773

Jones, Ernest, 686

Jones, Henry Arthur, 425

Jones, Sir William, 440

Joseph, Chief, 583

Kauffman, Reginald Wright, 53, 167, 601

Kautsky, Karl, 865

Keats, John, 102

Keller, Helen, 219

Kelly, Edmond, 424

Kemp, Harry, 37, 351, 551

Khayyam, Omar, 469

King, Edward, 331

Kingsley, Charles, 78, 84, 223, 263, 740

Kipling, Rudyard, 103

Korolenko, Vladimir G., 840

Kropotkin, Peter, 308, 312, 745, 828

Lafargue, Paul, 197

Lamennais, Robert de, 427

Lamszus, Wilhelm, 562

Landor, Walter Savage, 614

Langland, William, 447

Lankester, E. Ray, 835

Lassalle, Ferdinand, 624, 802

Lavelaye, Émile de, 395

Lawson, John R., 524

Lecky, William E. H., 168

Lee, Gerald Stanley, 525

LeGallienne, Richard, 567

Li Hung Chang, 196, 689, 702

Lincoln, Abraham, 234, 623, 788

Lindsay, Vachel, 335, 599, 672, 699, 811

Lindsey, Ben B., 640

Linn, Charles Weber, 56

Lippmann, Walter, 779, 870

Lisle, Claude Joseph Rouget de., 806

Lloyd, Henry Demarest, 827

London, Jack, 62, 125, 139, 519, 609, 649, 732

Longfellow, Henry Wadsworth., 580

Lowell, James Russell, 189, 356, 558

Lowrie, Donald, 145

Lucretius, 468

Luke, 350, 385

Luther, 451, 453

McCarthy, P. F., 560

Macdonald, George, 495

MacGill, Patrick, 32, 47, 122, 406, 725

Mackay, Charles, 657, 747

Mackaye, James, 631

Mackaye, Percy, 561, 572, 582

Machiavelli, Niccolo, 406

Maeterlinck, Maurice, 786

Manning, Cardinal, 192

Manu, 464

Markham, Edwin, 27, 199, 842

Martial, 451

Marx, Karl, 234, 514, 795, 802

Masefield, John, 23, 35

Matthew, 358

Mazzini, Giuseppe, 790

Mencius, 455

Micah, 410, 590

Mill, John Stuart, 199, 299, 306

Milton, John, 452, 485

Mirbeau, Octave, 627

Monro, Harold, 516

Moody, William Vaughn, 188, 595

More, Sir Thomas, 160, 490, 616, 851

Morgan, J. Pierpont, 515

Morris, William, 793, 855, 873

Negro, 470

Neihardt, John G., 239

Nesbit, Wilbur D., 679

Nietzsche, Friedrich, 779, 879

Nintoku, 475

Nizami, 448

Noel, T., 690

Nordau, Max, 68

Norris, Frank, 111

Noyes, Alfred, 575

O'Higgins, Harvey J., 640

Oppenheim, James, 45, 129, 247, 426

O'Reilly, John Boyle, 497

Ō-Shi-O, 756

Owen, Robert, 813

Paine, Thomas, 622

"Paint Creek Miner," 277

Pankhurst, E. Sylvia, 305

Pataud, Émile, 857, 867

Paul, St., 811

Philippe, Charles-Louis, 290

Phillips, David Graham, 684

Phillips, Wendell, 271

Plato, 468, 479, 848

Plutarch, 432, 439, 476

Poole, Ernest, 39, 317

Pottier, Eugene, 800

Pouget, Émile, 857, 867

Psalms, 150

Ptah-Hotep, 465

Rabelais, François, 700

Raleigh, Walter, 535

Rauschenbusch, Walter, 346, 393

Renan, Ernest, 349

Rimbaud, Arthur, 654

Rockefeller, John D., 487, 696

Rolland, Romain, 757

Roosevelt, Theodore, 860

Rosenfeld, Morris, 56, 766

Rosny, Joseph-Henry, 585, 669, 801

Ross, Edward Alsworth, 517

Rousseau, Jean Jacques, 478, 583

Runyon, Damon, 701

Ruskin, John, 106, 491, 752, 756, 786

Russell, Charles Edward, 333

Russell, George W., 252, 513, 829

Sadi, 456, 475

Samuel, 462

Sandburg, Carl, 574

Savonarola, 423

Schoonmaker, Edwin Davies, 392

Schreiner, Olive, 240, 247, 502, 579, 876

Scudder, Vida D., 289, 785

Service, Robert W., 51

Shakespeare, William, 181, 492, 507, 533

Shaw, G. Bernard, 193, 212, 263, 402, 760, 798, 854

Shelley, Percy Bysshe, 272, 608

Sinclair, Mary Craig, 169

Sinclair, Upton, 43, 143, 194, 274, 403, 776, 803, 836

Skipsey, Joseph, 662

Solon, 477

Sophocles, 466

Southey, Robert, 73

Spargo, John, 830

Spencer, Herbert, 460, 787

Spenser, Edmund, 493, 775

Spingarn, Joel Elias, 719

Steffens, Lincoln, 422, 526

Stephen, Sir Leslie, 271

Sterling, George, 504, 552, 597, 816, 879

Stokes, Rose Pastor, 766

Strindberg, August, 729

Suttner, Bertha von, 562

Swift, Jonathan, 659

Swinburne, Algernon Charles, 376, 637, 788

Swinton, John, 754

Symonds, John Addington, 438, 440

Symons, Arthur, 171

Taft, William Howard, 134

Tagore, Rabindranath, 426

Talleyrand, Charles Maurice de, 77

Tennyson, Alfred, 77, 486, 652, 838, 854

Tertullian, 396

Thackeray, William Makepeace, 496

Thompson, Francis, 778

Thoreau, Henry David, 295, 600, 630

Tichenor, Henry M., 708

Tolstoy, Leo, 88, 110, 148, 276, 374, 416, 555, 674, 728

Towne, Charles Hanson, 52

Traubel, Horace, 185, 746

Tressall, Robert, 663, 821

"Tribune," New York, 623

Turgénev, Ivan, 311

Twain, Mark, 265, 566

Underwood, John Curtis, 648

Untermeyer, Louis, 42, 418, 515, 699, 709, 763

Upson, Arthur, 603, 720

Vaillant, Auguste, 338

Vandervelde, Émile, 867

van Eeden, Frederik, 248, 360, 368

Vaughan, Bernard, 498

Veblen, Thorstein, 507

Verhaeren, Émile, 541, 587

Villon, François, 683

Virgil, 466

Voltaire, 674, 694

Waddell, Elizabeth, 345, 846

Wagner, Richard, 236, 747, 838

Walling, William English, 812

Wallis, Louis, 276

Wang-An-Shih, 481

Warbasse, James P., 831

Ward, C. Osborne, 431

Washington, George, 305, 632

Watson, William, 614

Webster, Daniel, 604

Wells, H. G., 519, 675, 712, 830, 844, 853, 856, 863, 868, 875

Wharton, Edith, 500

White, Bouck, 353, 399

Whiteing, Richard, 137, 651

Whitlock, Brand, 161

Whitman, Walt, 184, 268, 578, 726, 835, 878

Whittier, John Greenleaf, 593

Widdemer, Margaret, 256, 307, 670

Wilde, Lady, 211

Wilde, Oscar, 155, 852

Wilhelm, Kaiser, 555

Wilson, Woodrow, 594

Wood, Clement, 409, 523

Wordsworth, William, 181

Wupperman, Carlos, 218

Wyckoff, Walter, 131

Xenophon, 469

Zangwill, Israel, 136, 717

Zola, Émile, 91, 631, 871

Index of Titles

PAGE

=Address to President Lincoln=, _Marx_, 234

=Address to the Jury=, _Giovannitti_, 296

=Ad Valorem=, _Ruskin_, 752

=Agis=, _Plutarch_, 432

=Alton Locke=, _Kingsley_, 84, 223, 740

=Alton Locke's Song=, _Kingsley_, 263

=A Man's a Man for a' That=, _Burns_, 227

=America the Beautiful=, _Bates_, 633

=Anatole France=, _Brandes_, 763

=Ancient Lowly=, _Ward_, 431

=Antigone=, _Sophocles_, 466

=Antiquity of Freedom=, _Bryant_, 231

=Appeal to the Young=, _Kropotkin_, 745

=Arsenal at Springfield=, _Longfellow_, 580

=As a Strong Bird=, _Whitman_, 835

=Aurora Leigh=, _Browning_, 208

=Babble Machines=, _Wells_, 712

=Bad Shepherds=, _Mirbeau_, 627

=Ballade of Misery and Iron=, _Carter_, 150

=Ballad in Blank Verse=, _Davidson_, 778

=Ballad of Dead Girls=, _Burnet_, 531

=Ballad of Kiplingson=, _Buchanan_, 714

=Ballad of Reading Gaol=, _Wilde_, 155

=Battle Hymn of the Chinese Revolution=, _Chinese_, 236

=Batuschka=, _Aldrich_, 314

=Beast=, _Lindsey and O'Higgins_, 640

=Bed of Roses=, _George_, 217, 538

=Before a Crucifix=, _Swinburne_, 376

=Before Sedan=, _Dobson_, 571

=Beggar's Complaint=, _Japanese_, 441

=Beyond Human Might=, _Björnson_, 221, 339

=Biglow Papers=, _Lowell_, 558

=Bomb=, _Harris_, 281

=Book of Enoch=, 471

=Book of Good Counsels=, _Sanscrit_, 466

=Book of Job=, 452

=Book of Proverbs=, 746

=Book of Samuel=, 462

=Book of Snobs=, _Thackeray_, 496

=Book of The People=, _Lamennais_, 427

=Boston Hymn=, _Emerson_, 235

=Bound=, _Beals_, 183

=Bread and Roses=, _Oppenheim_, 247

=Bread Line=, _Braley_, 132

=Breshkovskaya=, _Barker_, 315

=Bridge of Sighs=, _Hood_, 171

=Bryanism=, "_Tribune_", 623

=Butcher's Stall=, _Verhaeren_, 541

=Buttons=, _Sandburg_, 574

=By-the-Way=, _MacGill_, 725

=Caesar and Cleopatra=, _Shaw_, 854

=Caliban in the Coal Mines=, _Untermeyer_, 42

=Call of the Carpenter=, _White_, 353, 399

=Canterbury Tales=, _Chaucer_, 423

=Capital=, _Marx_, 795

=Catechism for Workers=, _Strindberg_, 729

=Chants Communal=, _Traubel_, 185, 746

=Charity=, _Lawson_, 524

=Child Labor=, _Gilman_, 662

=Children of the Dead End=, _MacGill_, 47, 122, 406

=Children of the Ghetto=, _Zangwill_, 136

=Children of the Poor=, _Hugo_, 637

=Children's Auction=, _Mackay_, 657

=Chillon=, _Byron_, 340

=Christian Church, Early=, 396

=Christianity and the Social Crisis=, _Rauschenbusch_, 346

=Church and the Workers=, _Rauschenbusch_, 393

=City of the Sun=, _Campanella_, 873

=Code of Hammurabi=, 460

=Collection=, _Crosby_, 394

=Collectivism and Industrial Evolution=, _Vandervelde_, 867

=Coming of War=, _Tolstoy_, 555

=Coming Singer=, _Sterling_, 879

=Communist Manifesto=, _Marx and Engels_, 514, 802

=Complaint to My Empty Purse=, _Chaucer_, 691

=Comrade Yetta=, _Edwards_, 244, 814

=Connecticut Yankee in King Arthur's Court=, _Twain_, 265

=Consecration=, _Masefield_, 23

=Conventional Lies of Our Civilization=, _Nordau_, 68

=Convivio=, _Dante_, 467

=Co-operation and Nationality=, _Russell_, 513, 829

=Crowds=, _Lee_, 525

=Crown of Wild Olive=, _Ruskin_, 491

=Crusaders=, _Waddell_, 245

=Cry from the Ghetto=, _Rosenfeld_, 56

=Cry of the Children=, _Browning_, 644

=Cry of the People=, _Neihardt_, 239

=Dauber=, _Masefield_, 35

=Dawn=, _Verhaeren_, 587

=Dead to the Living=, _Freiligrath_, 270

=Death and the Child=, _Crane_, 217

=December 31st=, _Abercrombie_, 537

=Democratic Vistas=, _Whitman_, 726

=Deserted Village=, _Goldsmith_, 604

=Desire of Nations=, _Markham_, 842

=Despair=, _Lady Wilde_, 211

=Deuteronomy=, 477

=Dinner à la Tango=, _Björkman_, 505

=Diomedes the Pirate=, _Villon_, 683

=Dipsychus=, _Clough_, 488

=Discourse on the Origin of Inequality=, _Rousseau_, 478

=Doll's House=, _Ibsen_, 241

=Dooley, Mr.=, 683, 692, 698, 706, 709, 711, 718

=Don Juan=, _Byron_, 491

=Don Quixote=, _Cervantes_, 578, 692

=Doubt=, _Mackaye_, 572

=Duties of Man=, _Mazzini_, 790

=Duty of Civil Disobedience=, _Thoreau_, 295, 600, 630

=Dying Boss=, _Steffens_, 526

=Eagle That Is Forgotten=, _Lindsay_, 335

=Early Church=, 396

=Easter Children=, _Barker_, 359

=Ecclesiastes=, 278, 438, 488

=Ecclesiasticus=, 690

=Edda=, 463

=Elegy Written in a Country Churchyard=, _Gray_, 190

=Eloquent Peasant=, _Egyptian_, 457

=England in 1819=, _Shelley_, 608

=Essay on Liberty=, _Mill_, 299

=Europe=, _Whitman_, 268

=Exit Salvatore=, _Wood_, 409

=Exodus=, 437

=Factories=, _Widdemer_, 670

=Faerie Queene=, _Spenser_, 493

=Farewell Address=, _Washington_, 632

=Farther Adventures of Robinson Crusoe=, _Defoe_, 204

=Fifth Avenue, 1915=, _Hagedorn_, 500

=Fires=, _Gibson_, 739

=First Machine=, _Antiparos_, 198

=Fleet Street Eclogues=, _Davidson_, 761

=Flower Factory=, _Evans_, 638

=Fomá Gordyéeff=, _Gorky_, 203, 544

=For Hire=, _Rosenthal_, 766

=For Lyric Labor=, _Waddell_, 846

=For the other 364 Days=, _Adams_, 695

=Fredome=, _Barbour_, 470

=Freebooter's Prayer=, _Guiterman_, 693

=Freedom=, _Lowell_, 189

=Frogs=, _Aristophanes_, 449

=From Revolution to Revolution=, _Herron_, 792, 799

=From the Bottom Up=, _Irvine_, 385

=Furred Law-Cats=, _Rabelais_, 700

=Gentleman Inside=, _Runyon_, 701

=Girl Strike-Leader=, _Frank_, 243

=Gitanjali=, _Tagore_, 426

=Gloucester Moors=, _Moody_, 188

=God and My Neighbor=, _Blatchford_, 383

=God and the Strong Ones=, _Widdemer_, 256

=Gospel of Buddha=, 461

=Happiness of Nations=, _Mackaye_, 631

=Happy Humanity=, _Van Eeden_, 248

=Harbor=, _Poole_, 39

=Heirs of Time=, _Higginson_, 220

=Heloise sans Abelard=, _Spingarn_, 719

=History of European Morals=, _Lecky_, 168

=Hitopadesa=, _Hindu_, 468

=Hong's Experiences in Hades=, _Im Bang_, 453

=House of Bondage=, _Kauffman_, 53, 167, 601

=House of Mirth=, _Wharton_, 500

=Human Slaughter-House=, _Lamszus_, 562

=Hymn=, _Chesterton_, 180

=Ibsen=, 764

=Illusion of War=, _Le Gallienne_, 567

=Image in the Forum=, _Buchanan_, 367

=Impressions=, _Monro_, 516

=In Bohemia=, _O'Reilly_, 497

=Incentives=, _Fourier_, 846

=Industrial History of England=, _Gibbins_, 647

=In Memoriam=, _Tennyson_, 838

=Inside of the Cup=, _Churchill_, 386

=Insouciance in Storm=, _Kemp_, 37

=Instructions of Ptah-Hotep=, 465

=Internationale=, _Pottier_, 800

=In the Days of the Comet=, _Wells_, 853

=In the Market-Place=, _Sterling_, 504

=In the Shadows=, _Upson_, 720

=In the Strand=, _Symons_, 171

=In Trafalgar Square=, _Adams_, 266

=Isabella=, _Keats_, 102

=I Sing the Battle=, _Kemp_, 551

=Jean-Christophe=, _Rolland_, 757

=Jesus=, _Debs_, 245

=Jesus=, _Renan_, 349

=Jimmie Higgins=, _Hanford_, 809

=Journalism=, _Swinton_, 754

=Journal of Arthur Stirling=, _Sinclair_ 776

=Jungle=, _Sinclair_, 43, 194, 274, 803

=Kingdom of Man=, _Lankester_, 835

=King Hunger=, _Andreyev_, 92

=Koran=, 475, 479

=Kruppism=, _Mackaye_, 561

=Labor=, _Anonymous_, 264

=Labor=, _Zola_, 871

=Labor and Capital Are One=, _Hall_, 710

=Lady Poverty=, _Fisher_, 192

=Land Titles=, _Spencer_, 787

=Last Verses=, _Chatterton_, 777

=Last Word=, _Arnold_, 744

=Latest Decalogue=, _Clough_, 697

=Laws of Social Evolution=, _Hertzka_, 797

=Lawyer and the Farmer=, _Egyptian_, 446

=Lay Down Your Arms=, _von Suttner_, 568

=Lay Sermon to Preachers=, _Jones_, 425

=Lazarus=, _Anonymous_, 355

=Leaden-Eyed=, _Lindsay_, 672

=Leisure Classes=, _Anonymous_, 684

=Letters from a Chinese Official=, _Dickinson_, 510, 615

=Letter to Chesterfield=, _Johnson_, 773

=Let the People Vote on War=, _Benson_, 584

=Leviticus=, 477, 852

=Liberator=, _Garrison_, 233

=Life for a Life=, _Herrick_, 99

=Light Upon Waldheim=, _de Cleyre_, 337

=Lincoln-Douglas Debates=, _Lincoln_ 234

=Lines=, _Crane_, 689

=Lines to a Pomeranian Puppy=, _Untermeyer_, 709

=Locksley Hall Fifty Years After=, _Tennyson_, 652

=London=, _Blake_, 98

=London=, _Heine_, 97

=Looking Backward=, _Bellamy_, 85, 861

=Lost Leader=, _Browning_, 753

=Lotus Eaters=, _Tennyson_, 77

=Love's Coming of Age=, _Carpenter_, 541, 877

=Lynggaard & Co.=, _Bergström_, 107

=Major Barbara=, _Shaw_, 193, 402

=Makar's Dream=, _Korolenko_, 840

=Mammon Marriage=, _MacDonald_, 495

=Man Forbid=, _Davidson_, 216

=Manhattan=, _Towne_, 52

=Man's World=, _Edwards_, 205

=Man the Reformer=, _Emerson_, 522

=Man Under the Stone=, _Markham_, 199

=Man With the Hoe=, _Markham_, 27

=Marching Song=, _Swinburne_, 788

=March of the Workers=, _Morris_, 793

=Marseillaise=, _de Lisle_, 806

=Mask of Anarchy=, _Shelley_, 272

=Measure of the Hours=, _Maeterlinck_, 786

=Medea=, _Euripides_, 466

=Memoirs=, _Li Hung Chang_, 689, 702

=Memoirs of a Revolutionist=, _Kropotkin_, 308, 312

=Menagerie=, _Sinclair_, 143

=Merrie England=, _Blatchford_, 66, 783

=Midnight Lunch Room=, _Barker_, 731

=Midstream=, _Comfort_, 165

=Mill Children=, _Underwood_, 648

=Miner's Tale=, _Beals_, 533

=Miserables, Les=, _Hugo_, 182, 267

=Miss Kilmansegg=, _Hood_, 485

=Moderation=, _Hearn_, 232

=Modern Utopia=, _Wells_, 844, 856, 863, 868

=Modest Proposal=, _Swift_, 659

=Monthly Rent=, _Hall_, 680

=Mother Hubbard's Tale=, _Spenser_, 775

=Mother Wept=, _Skipsey_, 662

=Motley=, _Galsworthy_, 57

=Mutual Aid=, _Kropotkin_, 828

=My Lady of the Chimney-Corner=, _Irvine_, 671

=My Life=, _Bebel_, 807

=My Life in Prison=, _Lowrie_, 145

=My Religion=, _Tolstoy_, 110

=New Grub Street=, _Gissing_, 104, 767

=New Nationalism=, _Roosevelt_, 860

=New Rome=, _Buchanan_, 412

=News from Nowhere=, _Morris_, 855, 873

=New Worlds for Old=, _Wells_, 675, 830

=Night's Lodging=, _Gorky_, 141

=No. 5 John Street=, _Whiteing_, 137, 651

=No Enemies=, _Mackay_, 747

=Northern Farmer: New Style=, _Tennyson_, 486

=Not Guilty=, _Blatchford_, 121

=Octopus=, _Norris_, 111

=Ode in Time of Hesitation=, _Moody_, 595

=Oh, Freedom=, _Negro_, 470

=Old Suffragist=, _Widdemer_, 307

=Oliver Twist=, _Dickens_, 655

=On a Steamship=, _Sinclair_, 836

=Open Letter to the Employers=, _Russell_, 252

=Organization of Labor=, _Blanc_, 796

=Our Country=, _Whittier_, 593

=Out of the Dark=, _Keller_, 219

=Panama-Pacific Ode=, _Sterling_, 816

=Pantagruel=, _Rabelais_, 700

=Parable=, _Lowell_, 356

=Paradise Lost=, _Milton_, 485

=Paris=, _Zola_, 91, 631

=Parish Workhouse=, _Crabbe_, 134

=Past and Present=, _Carlyle_, 133, 488, 652

=Pauper's Drive=, _Noel_, 690

=Pay Envelopes=, _Oppenheim_, 129

=Penguin Island=, _France_, 681, 703

=People=, _Campanella_, 438

=People of the Abyss=, _London_, 62, 125, 139, 631, 649

=People's Anthem=, _Elliott_, 179

=Père Perdrix=, _Philippe_, 290

=Pilgrim's Progress=, _Bunyan_, 497

=Pittsburgh=, _Oppenheim_, 45

=Played Out=, _MacGill_, 32

=Plutus=, _Aristophanes_, 442

=Political Violence=, _Anonymous_, 278

=Politics=, _Aristotle_, 523

=Portrait of an American=, _Untermeyer_, 515

=Portrait of a Supreme Court Judge=, _Untermeyer_, 699

=Poverty=, _Alcaeus_, 440

=Prayer of the Peoples=, _Mackaye_, 582

=Preacher=, _Chaucer_, 423

=Preacher and the Slave=, _Hill_, 707

=Preface to Politics=, _Lippmann_, 779, 870

=Priest and the Devil=, _Dostoyevsky_, 412

=Priests=, _Oppenheim_, 426

=Prince=, _Machiavelli_, 406

=Prince Hagen=, _Sinclair_, 403

=Prison Memoirs of an Anarchist=, _Berkman_, 320

=Prisons=, _Goldman_, 147

=Problem Play=, _Shaw_, 760

=Progress and Poverty=, _George_, 116

=Progress in Medicine=, _Warbasse_, 831

=Progressivism and After=, _Walling_, 812

=Project for a Perpetual Peace=, _Rousseau_, 583

=Prophetic Book Milton=, _Blake_, 743

=Proverbs=, 746

=Psalms=, 479, 481

=Quest=, _van Eeden_, 360, 368

=Ragged-Trousered Philanthropists=, _Tressall_, 663, 821

=Random Reminiscences=, _Rockefeller_, 696

=Rebel=, _Belloc_, 755

=Red Robe=, _Brieux_, 152

=Red Wave=, _Rosny_, 585, 669, 801

=Refusal=, _Beranger_, 748

=Reign of Gilt=, _Phillips_, 684

=Reluctant Briber=, _Steffens_, 422

=Republic=, _Plato_, 468, 479, 848

=Reserved Section=, _Nesbit_, 679

=Resurrection=, _Tolstoy_, 148, 374, 416

=Revolution=, _London_, 732

=Revolution=, _Wagner_, 236, 747, 838

=Revolution in the Mind=, _Owen_, 813

=Revolutionist=, _Turgenev_, 311

=Riches=, _Bacon_, 480

=Rights of Labor=, _Lincoln_, 788

=Rights of Man=, _Paine_, 622

=Right to Be Lazy=, _Lafargue_, 197

=Romance=, _Deming_, 535

=Rough Rider=, _Carman_, 625

=Sad Sight of the Hungry=, _Li Hung Chang_, 196

=Saint=, _Fogazzaro_, 410

=Sartor Resartus=, _Carlyle_, 31, 74, 553

=Savva=, _Andreyev_, 214

=Sayings of Mencius=, 455

=Seven That Were Hanged=, _Andreyev_, 327

=She-ching=, _Chinese_, 463

=She Who Is to Come=, _Gilman_, 877

=Sign of the Son of Man=, _Scudder_, 785

=Sin and Society=, _Ross_, 517

=Sins of Society=, _Vaughan_, 498

=Sisterhood=, _Sinclair_, 169

=Sisters of the Cross of Shame=, _Burnet_, 537

=Slavery=, _Cowper_, 557

=Slum Children=, _Davies_, 650

=Social Ideals=, _Scudder_, 289

=Socialism and Motherhood=, _Spargo_, 830

=Social Revolution and After=, _Kautsky_, 865

=Sociological Study of the Bible=, _Wallis_, 276

=Soldier's Oath=, _Kaiser Wilhelm_, 555

=Solon=, _Plutarch_, 476

=Song of the Exposition=, _Whitman_, 578

=Song of the Lower Classes=, _Jones_, 686

=Song of the Shirt=, _Hood_, 59

=Song of the Wage Slave=, _Service_, 51

=Sons of Martha=, _Kipling_, 103

=Soul of Man Under Socialism=, _Wilde_, 852

=Soul's Errand=, _Raleigh_, 535

=Souls of Black Folk=, _Du Bois_, 512

=South-Sea Islander=, _Adams_, 219

=Springtime of Peace=, _Jaurès_, 589

=Statue of Liberty=, _Upson_, 603

=Straight Road=, _Hanna_, 166

=Studies in Socialism=, _Jaurès_, 589, 866

=Stupidity Street=, _Hodgson_, 511

=Subjection of Women=, _Mill_, 306

=Suffragette=, _Pankhurst_, 305

=Sunday=, _Untermeyer_, 418

=Swordless Christ=, _Hutchison_, 371

=Syndicalism and the Co-operative Commonwealth=, _Pataud and Pouget_, 257, 267

=Tail of the World=, _Amid_, 720

=Tainted Wealth=, _Goethe_, 394

=Tale of Two Cities=, _Dickens_, 88

=Tales of Two Countries=, _Gorky_, 617

=Theory of the Leisure Class=, _Veblen_, 507

=These Shifting Scenes=, _Russell_, 333

=Thus Spake Zarathustra=, _Nietzsche_, 779, 879

=Tiberius Gracchus=, _Plutarch_, 439

=To a Bourgeois Litterateur=, _Eastman_, 762

=To a Certain Rich Young Ruler=, _Wood_, 523

=To a Foil'd European Revolutionaire=, _Whitman_, 184

=To a Nine-inch Gun=, _McCarthy_, 560

=Today=, _Cone_, 727

=To Labor=, _Gilman_, 820

=To the Retainers=, _Ghent_, 750

=Tom Dunstan=, _Buchanan_, 687

=Tonight=, _Wupperman_, 218

=Tono-Bungay=, _Wells_, 519

=To the "Christians,"= _Adams_, 348

=To the Goddess of Liberty=, _Sterling_, 597

=To the Preacher=, _Gilman_, 421

=To the United States Senate=, _Lindsay_, 599

=Towards Democracy=, _Carpenter_, 186

=Tramp's Confession=, _Kemp_, 351

=Traveler from Altruria=, _Howells_, 685

=Trinity Church=, _Schoonmaker_, 392

=True Imperialism=, _Watson_, 614

=Turn of the Balance=, _Whitlock_, 161

=Twentieth Century Socialism=, _Kelly_, 424

=Two Songs=, _Blake_, 213

=Utopia=, _More_, 160, 490, 616, 851

=Vanity Fair=, _Bunyan_, 497

=Vanity of Human Wishes=, _Johnson_, 510

=Veins of Wealth=, _Ruskin_, 106

=Venus Pandemos=, _Dehmel_, 546

=Victorian Age=, _Carpenter_, 603

=Village=, _Crabbe_, 29

=Vindication of Natural Society=, _Burke_, 229

=Violence and the Labor Movement=, _Hunter_, 818

=Vision of Piers Plowman=, _Langland_, 447

=Waifs and Strays=, _Rimbaud_, 654

=Walker=, _Giovannitti_, 300

=War=, _Chief Joseph_, 583

=War=, _Davies_, 577

=War=, _Sterling_, 552

=War and Peace=, _Franklin_, 581

=Warning=, _Heine_, 763

=War Prayer=, _Twain_, 566

=Wat Tyler=, _Southey_, 73

=Wealth Against Commonwealth=, _Lloyd_, 827

=Weavers=, _Hauptmann_, 258

=Weavers=, _Heine_, 222

=What Is Art?= _Tolstoy_, 728

=What Is It To Be Educated?= _Henderson_, 673

=What Life Means to Me=, _London_, 732

=What Meaneth a Tyrant=, _Alfonso the Wise_, 251

=What the Moon Saw=, _Lindsay_, 699

=What To Do=, _Tolstoy_, 674

=When the Leaves Come Out=, _Paint Creek Miner_, 277

=When the Sleeper Wakes=, _Wells_, 712

=Why I Voted the Socialist Ticket=, _Lindsay_, 811

=Why the Socialist Party Is Growing=, _Adams_, 711

=Wife of Flanders=, _Chesterton_, 573

=Will of Francisco Ferrer=, 336

=Wine Press=, _Noyes_, 575

=Wolf at the Door=, _Gilman_, 200

=Woman=, _Bebel_, 817

=Woman and Labor=, _Schreiner_, 240, 502, 579, 876

=Woman's Execution=, _King_, 331

=Women and Economics=, _Gilman_, 209

=Work According to the Bible=, _Bondareff_, 414

=Work and Pray=, _Herwegh_, 67

=Workers=, _Wyckoff_, 131

=Work for All but Father=, _Tichenor_, 708

=Workingman's Program=, _Lassalle_, 802

=World's Way=, _Shakespeare_, 181

=Written in London, September, 1802=, _Wordsworth_, 181

=Wrongfulness of Riches=, _Allen_, 613

=Yeast=, _Kingsley_, 78

=Zadig=, _Voltaire_, 674, 694

_Books by_ UPTON SINCLAIR

"MAMMONART," an economic interpretation of literature and the arts. $2 cloth, $1 paper.

"THE GOOSE-STEP," a study of the American colleges. $2 cloth, $1 paper.

"THE GOSLINGS," a study of the American schools. $2 cloth, $1 paper. 3 copies of any of the above books, cloth, $4, paper $2.

_The following at $1.50 cloth, $1 paper_:

"MANASSAS," called by Jack London, "the best Civil War book I've read."

"THE METROPOLIS," a picture of the "Four Hundred" of New York.

"THE JOURNAL OF ARTHUR STIRLING," the literary sensation of 1903.

"THE FASTING CURE," a health study.

_The following at $1 in "hard covers"_:

"SAMUEL THE SEEKER," a story of Socialism.

"JIMMIE HIGGINS," a novel of the World War, a best seller in Russia, Italy, France, Germany and Austria.

_Complete set of above six reprinted books, $6 cloth, $4 paper-bound._

"SONNETS by M. C. S.," 25 cents a copy, eight for $1.

"HELL" and "SINGING JAILBIRDS," two plays, 25 cents each, 8 for $1.

"THEY CALL ME CARPENTER: A TALE OF THE SECOND COMING," cloth $1.50, paper $1.00.

"THE CRY FOR JUSTICE: AN ANTHOLOGY OF THE LITERATURE OF SOCIAL PROTEST," cloth $2, paper $1.25.

"THE BOOK OF LIFE," cloth-bound only, $2.

"DAMAGED GOODS," novelized from the play by Brieux; cloth-bound only, $1.20.

"SYLVIA," a novel, cloth-bound only, $1.20.

"SYLVIA'S MARRIAGE," a novel; "hard covers," $1.

_The following at $1.50, cloth, and $1, paper_:

"THE BRASS CHECK: A STUDY OF AMERICAN JOURNALISM."

"100%: THE STORY OF A PATRIOT."

"THE PROFITS OF RELIGION."

"KING COAL," a novel of the Colorado coal country.

"THE JUNGLE," a novel of the Chicago stock-yards; new edition, cloth-bound only, $1.50.

The following works in the Haldeman-Julius 5-cent Pocket Library: "THE JUNGLE" (6 vols.), "THE MILLENNIUM" (3 vols.), "THE OVERMAN," "THE POT-BOILER," "THE SECOND-STORY MAN," "THE NATURE WOMAN," "PRINCE HAGEN," "THE MACHINE," "A CAPTAIN OF INDUSTRY" (2 vols.). Price for 17 volumes, 85 cents.

UPTON SINCLAIR - Pasadena, California

Concerning

The Jungle

Not since Byron awoke one morning to find himself famous has there been such an example of world-wide celebrity won in a day by a book as has come to Upton Sinclair.--_New York Evening World._

It is a book that does for modern industrial slavery what "Uncle Tom's Cabin" did for black slavery. But the work is done far better and more accurately in "The Jungle" than in "Uncle Tom's Cabin."--_Arthur Brisbane in the New York Evening Journal._

I never expected to read a serial. I am reading "_The Jungle_" and I should be afraid to trust myself to tell how it affects me. It is a great work. I have a feeling that you yourself will be dazed some day by the excitement about it. It is impossible that such a power should not be felt. It is so simple, so true, so tragic and so human. It is so eloquent, and yet so exact. I must restrain myself or you may misunderstand.--_David Graham Phillips._

In this fearful story the horrors of industrial slavery are as vividly drawn as if by lightning. It marks an epoch in revolutionary literature.--_Eugene V. Debs._

Mr. Heinemann isn't a man to bungle; He's published a book which is called "The Jungle." It's written by Upton Sinclair, who Appears to have heard a thing or two About Chicago and what men do Who live in that city--a loathsome crew. It's there that the stockyards reek with blood, And the poor man dies, as he lives, in mud; The Trusts are wealthy beyond compare, And the bosses are all triumphant there, And everything rushes without a skid To be plunged in a hell which has lost its lid. For a country where things like that are done There's just one remedy, only one, A latter-day Upton Sinclairism Which the rest of us know as Socialism. Here's luck to the book! It will make you cower, For it's written with wonderful, thrilling power. It grips your throat with a grip Titanic, And scatters shams with a force volcanic. Go buy the book, for I judge you need it, And when you have bought it, read it, read it.

--_Punch_ (_London_).

_A book which has been absolutely boycotted by the literary reviews of America._

THE PROFITS OF RELIGION

BY UPTON SINCLAIR

A study of Supernaturalism as a Source of Income and a Shield to Privilege; the first examination in any language of institutionalized religion from the economic point of view. "Has the labour as well as the merit of breaking virgin soil," writes Joseph McCabe. The book has had practically no advertising and only two or three reviews in radical publications; yet forty thousand copies have been sold in the first year.

_From the Rev. John Haynes Holmes_: "I must confess that it has fairly made me writhe to read these pages, not because they are untrue or unfair, but on the contrary, because I know them to be the real facts. I love the church as I love my home, and therefore it is no pleasant experience to be made to face such a story as this which you have told. It had to be done, however, and I am glad you have done it, for my interest in the church, after all, is more or less incidental, whereas my interest in religion is a fundamental thing.... Let me repeat again that I feel that you have done us all a service in the writing of this book. Our churches today, like those of ancient Palestine, are the abode of Pharisees and scribes. It is as spiritual and helpful a thing now as it was in Jesus' day for that fact to be revealed."

_From Luther Burbank_: "No one has ever told 'the truth, the whole truth, and nothing but the truth' more faithfully than Upton Sinclair in 'The Profits of Religion.'"

_From Louis Untermeyer_: "Let me add my quavering alto to the chorus of applause of 'The Profits of Religion.' It is something more than a book--it is a Work!"

Cloth $1.50; paper $1.00

UPTON SINCLAIR Station A, Pasadena, California

CO-OP

_A Novel of Living Together_

_By_ UPTON SINCLAIR

_From a Sociologist_:

Every evening at 10:30 and again at 11:00 I lay down Sinclair's "Co-op" to go to bed, but in half a minute I pick it up and go on. It is the best thing of his I have ever read. It abounds in character-drawing, incident, adventure, tension, climax, humor and instruction. It is a ripping story. May it circulate a million!

E. A. ROSS, UNIVERSITY OF WISCONSIN.

_From a Philosopher_:

I began reading "Co-op" Friday p. m. and hardly laid it down till I finished it Saturday. It is one of the finest things you have done--or anybody else on the American scene has done.

JOHN DEWEY

_From a Novelist_:

I feel that it is socially important and that it would be a fortunate thing for this country if it were widely read. I really feel that if most of the previous works of Sinclair, particularly "Oil," "The Brass Check," "The Profits of Religion," "King Coal," "100%," "The Goose Step," "Money Writes," had been widely read and distributed, this country would be in a much better position to understand itself than it is now. "Co-op" is a logical outcome of all the things which Sinclair has protested against during his literary life. I certainly wish for it a wide sale and consideration.

THEODORE DREISER.

_From an Editor_:

Every word is priceless. It's a GRAND JOB, Uppie, and I will sing its song.... Your "Co-op" is a thrilling tale, beautifully done.

ROB WAGNER.

_From a Reviewer_:

This is an engrossing, great-hearted and, of course, desperately earnest novel that Upton Sinclair has written in celebration of and pleading for the 250 co-operatives of unemployed in America, most of them in California.... Not for a long time has Upton Sinclair written so absorbing a novel, as a novel, giving us fine human stories, produced so moving and warming a book. It is a book as honest as the day is long.... Don't get it into your head that because this is a novel of immediate intent it is a bore like campaign biographies and novels of campaign issues and propaganda tracts. You don't have to believe in the future of EPIC any more than I do to recognize it as a great humanitarian story, alive and powerful--and effective. It belongs to our times as "The Jungle" belonged to its time. It belongs, too, on that shelf which contains the noblest of social literature.

FRED T. MARSH, IN NEW YORK HERALD-TRIBUNE.

Cloth bound, 435 pages. Price $1.50

Upton Sinclair, New York City and Pasadena, California

The Brass Check

_A Study of American Journalism_

Who owns the press and why?

When you read your daily paper, are you reading facts or propaganda? And whose propaganda?

Who furnishes the raw material for your thoughts about life? Is it honest material?

No man can ask more important questions than these; and here for the first time the questions are answered in a book.

The first edition of this book, 23,000 copies, was sold out two weeks after publication. Paper could not be obtained for printing, and a carload of brown wrapping paper was used. The printings to date amount to 144,000 copies. The book is being published in Great Britain and colonies, and in translations in Germany, France, Holland, Norway, Sweden, Denmark, Italy, Hungary and Japan.

_HERMANN BESSEMER, in the "Neues Journal," Vienna_:

"Upton Sinclair deals with names, only with names, with balances, with figures, with documents, a truly stunning, gigantic fact-material. His book is an armored military train which with rushing pistons roars through the jungle of American monster-lies, whistling, roaring, shooting, chopping off with Berserker rage the obscene heads of these evils. A breath-taking, clutching, frightful book."

_From the pastor of the Community Church, New York_:

"I am writing to thank you for sending me a copy of your new book, 'The Brass Check.' Although it arrived only a few days ago, I have already read it through, every word, and have loaned it to one of my colleagues for reading. The book is tremendous. I have never read a more strongly consistent argument or one so formidably buttressed by facts. You have proved your case to the handle. I again take satisfaction in saluting you not only as a great novelist, but as the ablest pamphleteer in America today. I am already passing around the word in my church and taking orders for the book."--John Haynes Holmes.

Single copy, cloth, $2.00; paper, $1.00 postpaid

UPTON SINCLAIR, Pasadena, California

* * * * *

Transcriber's Notes:

Italic text is denoted by _underscores_.

Obvious printer's errors corrected, including unambiguous typos, missing periods at the end of several sentences, and the like.

Every effort has been made to replicate this text as faithfully as possible, including obsolete and variant spellings, non-standard punctuation, inconsistently hyphenated words, and other inconsistencies.