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:

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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.