PREFACE

BOOKS on Religion fall under three heads: First, the great mass of "orthodox" literature; next, the semiorthodox; and lastly, that which is rational or openly "heretical." The semi-orthodox writers are marked by caution, reticence, and something bordering on insincerity. They are adepts at pouring new wine into old bottles. They know exactly that spice of heresy which the public will tolerate, and are careful not to exceed it by the fraction of a grain. The rational or openly heretical books are mostly agnostic, atheistic, materialistic, or negative. In fact some people seem to regard the word rational as equivalent to atheistic. Not many books on Religion are at once frankly rational, and at the same time uncompromisingly idealist.

Who will ascend the watch-tower of Idealism and tell us in plain language what he sees? If this task required any higher qualification than absolute sincerity, assuredly the present writer would not have undertaken it. The object, then, of this book is to state the religious opinions of the Great and Good men of past and present times, and to trace these opinions to Idealism as the central principle in which they meet and harmonise. Wherever possible I have given not my own words but those of some distinguished writer.

I have been guided by the conviction that Religion

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must be approached by each individual, as it was by the human race, through poetry and mythology, not by way of logic and metaphysics. The highest truths are to be learnt not from the philosopher or the theologian, but from the poet, who (as Horace says) tells us more clearly than Chrysippus and Crantor what is worthiest and best.

I do not wish to pose as an esprit fort. I would not substitute for Religion either an intellectual system or a code of morality. I avoid all learned disquisitions : I raise no philosophic reek (as Burns would say), but regarding Religion as an intensely practical thing, I seek to interpret the wisdom of the ancients, and to point out the path to those who have less leisure for the search. Men of learning and leisure do not require a book of this sort, nor is it intended for them, as they have access to the authorities on which it is based.

But there are thousands of persons who have outgrown the popular superstitions, and who may be described, in the words of a well-known authoress (Mrs H. Ward), as unable either to accept fairy-tales or to resign themselves to a life without faith. Speaking for this class, Stopford Brooke says: "We yield to none in our belief in the fundamental doctrines of Christianity, but we insist upon the universal application of these doctrines; and we repudiate every one of the limitations which priesthoods and aristocracies [plutocracies] have imposed and incrusted upon these teachings for the sake of retaining power over the bodies and the souls of men." To such persons I dedicate this book, wishing to make it clear to them that "On peut admettre l'existence de Dieu, l'immortalité de

l'âme et la nécessité de la Religion dans la vie individuelle et sociale sans abdiquer la raison et sans cesser d'être libre-penseur" (Krause et Tiberghien).

I write as a disciple of Epictetus, and therefore a theist in no vague and uncertain acceptation of the term. But I agree with those who think that as Morality is preliminary to Religion, so Religion itself comes earlier than any theistic or other Philosophy, and is independent of it. In other words, belief in God is not the first but the last and highest stage in the development of the soul: a stage which can be reached only through practical Religion. Morality and Religion can and do exist apart from Theism, for the lower stages are naturally independent of the higher; but the reverse is not the case. Theism has no meaning apart from Religion and Morality. For the vitally important connection between an idealistic religion and a theistic philosophy (a point which cannot be argued at length) the reader is referred to the heading of chapter xxix. Since the Stoic system, the brightest beacon of antiquity, was extinguished, being involved in the discredit of Hellenism, mankind has wandered without guidance. Three causes led to the downfall of Hellenism: First, the intellect ran riot, assumed a supremacy over all other faculties, and set itself the absurd task of explaining the mystery of life. Secondly, Reason became associated in Aristotle with materialism, in Plato with vice. Thirdly, the coarse and brutal northern races which broke down the Roman power were (and still are to a great extent) incapable of abstract thought. Thus a fatal reaction set in, and Religion was divorced from Reason. The wild

speculations of Greek Philosophy were replaced by the irrational and puerile stultifications of "orthodox" theology.

The view of life here set forth obviously involves ultimate developments political and social which space does not permit me to discuss. It is for us to be faithful to Truth, whatever the results may be. The reader will find in these pages no original speculations, nothing new; only the ancient, simple, fundamental truths, ever obscured by time and ever revealed afresh to all who are not blinded by selfinterest. Indeed, I should hesitate to publish this manuscript if it contained anything of my own, anything that has not the support and sanction of the Great and Good. I am no manufacturer, only a humble retailer who hands down goods from the shelf. But these goods are from such well-known firms as Socrates, Epictetus & Co.; Messrs Ruskin and Carlyle; Mazzini and Victor Hugo, Ltd.

Many years of labour and study have been devoted to the preparation of this book: nevertheless I am painfully aware that it is in some respects unworthy of the subject. In spite of its defects, the earlier edition was welcomed by some prominent Theists. Thus, Professor F. H. Newman wrote to the author: "I rejoiced to receive your book." Mrs Lynn Linton's approval was not less cordial and complete. If the present enlarged edition should find favour with even a few such friends of Truth, it is well. If not, it is also well. He who writes about Religion must remember that the nearer he comes to Truth, the more certain is he to offend the interested and the ignorant, the

deceivers and the deceived. In matters pertaining to Religion the approval of the world is evidence of falsehood and success is eternal loss.

One important advantage may be claimed for this book, viz. that the author is not a theologian. A work on Religion by a theologian has much the same value as one on the drink question by a brewer or on Vegetarianism by a butcher. The theologian (priest, parson, or minister) must recommend his wares; he must postulate a view of life which is incompatible with Rational Religion.

The plan of the book is as follows:-Religion is dissociated from Morality on the one hand, and from Theology (Philosophy) on the other. It is identified with Idealism (chapters i.-vi.). It is next shown that Christianity (not, of course, that of the Churches) and Hellenism teach Religion in the most rational and effective way, viz. through the example of the Great and Good and the imitation of ideal characters (chapters vii., viii., and ix.). The teaching of Christianity and of Hellenism is considered in the light of Idealism, and the essential elements are separated from that which is transient and corrupt (chapters x. to xxii.). The need of Reform is shown (chapters xxiii. and xxiv.). Various reformed systems are examined and estimated according to the amount of Idealism which they contain (chapters xxv. to xxviii.). Finally, a Theistic Philosophy is briefly sketched, which, though not essential to Religion, is complementary to it and is in harmony with Idealism (chapters xxix. seq.).

The French Republican Calendar of 1793 is given in an appendix. From its intimate association with