and mediævalism shall disappear, when human progress shall no longer be impeded by the prejudices and by the endowments of the past, when human life and happiness shall be less at the mercy of absolute power or boundless wealth, and where that courage and disciplined energy which we now devote to war shall be directed rather to winning greater boons from Nature than to wresting from each other the gifts of God.

The socialist looks forward to a better time when

"The wretched many shall be

Less far removed from all that glads the sense,
From all that softens or ennobles man."

All these aims and objects are excellent, and all must unite in striving for them. But they will not be obtained by any spontaneous efforts of the blind, helpless masses: these blessings will be won, so far as we can ever win them, by the devotion and the suffering of single individuals. I repeat that about the end which Socialism aims at, no dispute is possible: but we know of no means by which to compass such an end, unless it be Idealism, which the socialist leaves altogether out of his account.

If Socialism be regarded merely as a scheme of legislation for the betterment of certain classes, it resolves itself into a struggle for material advantage between employers and employed, a fight between the "haves" and the "have nots."

This aspect of the question does not interest us, for we are concerned not with details but with principles, and we are tempted to exclaim: "Let the potsherds strive with the potsherds of the earth!" But if, on the other hand, Socialism should appeal to us as an attempt to realise the supreme ideal of Fraternity, then we should have to regard it as one half of our Religion, for it would be identified with the pursuit of those public ideals which enter into our definition of Religion.

The striving after brotherhood has marked every religious revival. Among the early

Christians it took the form of a crude and simple-minded communism (Matt. xix. 21; and Acts ii. 44, 45). Whatever form it may take, be assured that if it be genuine it will involve self-sacrifice. Only the fervour and enthusiasm inspired by Religion can have this result. We read that the earliest unions were religious.1 No other unions are possible to man, no other fraternity or socialism than that which is based upon Religion. "Only in looking heavenward, not in looking earthward, does what we can call Union, Mutual Love, Society, begin to be possible" (Carlyle).

Existing religious systems are intensely hostile to Socialism, because they are ruled by a parasitic class of priests, parsons, and ministers, whose interest is irreconcilable with reform and progress.

1 Fyffe, "History of Greece."

So long as this class of men exists, so long will it be hopeless to attempt reforms in politics, education, law, morals, even in medicine; for Religion governs, and ought to govern, all these things, and Religion itself is in bondage. Let me repeat and reiterate that, apart from a radical and fundamental religious reform, no other reform is possible. To attack any abuse while Religion remains unregenerate is but to strike at the tail of the hydra. Sacerdotalism forms the head, the brain, of the monster with which we have to deal.

I am aware that there is a variety of Socialism, "Christian," that is to say clerical Socialism, on which the priest has smiled, and which must therefore be viewed with extreme suspicion by honest folk. Foenum habet in cornu! Can socialists be so irrational as to suppose that any sort of superstition is compatible with human progress? Can they be simple enough to imagine that priest, parson, or minister will join a progressive movement with any other intention than to turn it to their own account?

Finally, there are one or two minor points on which Idealism is not at one with Socialism. Thus socialists talk much about "democracy"; but the word has no meaning for those who own the higher formula "Humanity." Democracy is the watchword of those materialists who suppose that if a certain party could be placed in power, and if certain laws were passed, a sort of millennium

would result. He who realises the unity of all mankind in God can neither pledge himself to any political party nor side with any social clique. The everlasting principles of right and truth, the bright and far distant vision of human brotherhood, these things are not the special concern of high or low, of rich or poor. The class distinctions of this country or of that, the claims of caste, do not exist for us, because we acknowledge but two classes of men, those who intrigue for their own advantage, and those who labour for the common weal.

Among the early Christians there were vices which we find reproved in several passages of the New Testament. Among socialists also at the present day similar disorders occur. It is to be regretted that men of such high character and noble ideals as William Morris and Grant Allen should advocate (as did Plato) a low theory of the sex question. This is playing into the hands of the priest, who delights to pose as the guardian of purity. Much darker shadows hang over Walt Whitman and a section of his admirers. But these things are not peculiar to Socialism ; they are far commoner among the supporters of the established order. If scandals occur among reformers, they afford opportunity for malignant comment, and do incalculable injury to the cause of progress. If socialists do not openly repudiate the immoral teachings of Morris and Grant Allen, of Bax and Quelch, they make it impossible for an

Idealist to be identified with their propaganda. Will dethrone Mammon and set Priapus on the empty pedestal?

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Lastly, though Socialism rightly aims at the suppression of artificial inequalities, it will never be able, even if it were willing, to create a still more unnatural equality. The standard of Progress will ever be seized and carried to the front by the firm hand and fearless heart; the feeble and cautious ones will ever linger in the rear. On the togas of some citizens Nature herself will always weave the purple laticlave.

CHAPTER XXIX

God is Life.

THEISM

Quidquid non Deus est nihil est.

"I in one God believe,

One sole eternal Godhead, by whose love

All heaven is moved."-DANTE.

"The Theistic hypothesis is the only one which can carry the facts of Natural Beauty."-Rev. R. S. TYRWHITT, M.A., Rector of Mary Magdalene Church, Oxford.

"Idealism is the necessary basis of Theism."-H. RASHDALL, in "Contentio Veritatis," by Six Oxford Tutors.

In other words, a true Religion is the only possible foundation for a true Philosophy. It is of the utmost importance to note the connection between Idealism and Theism: also that the path to Theism lies through Idealism, not vice versâ.

WE have defined Religion (Chapter III.) as the attempt to realise ideals in public and in private

S