The British Humanist Association has its origins in the ethical
movement established by <b>Felix Adler in America in 1876</b>. The
aim of the ethical movement was to 'disentangle moral ideals
from religious doctrines, metaphysical systems and ethical
theories'. Ten years later, the movement was brought to Britain
by Doctor Stanton Coit who became a minister of the South
Place Ethical Society and later established the West London
Ethical Society. In 1896 the Union of Ethical Societies was
formed creating a central body to which local societies could
affiliate and send representatives to the annual Congress. From
1920 the organisation was known as the Ethical Union. The
Ethical Union was involved with moral education, repeal of the
blasphemy laws, penal reform and neighbourhood community
work. They also assisted the women's movement and drew
attention to racial, colonial and international problems by initiating
and supporting effective action. Searching for alternatives to
religious worship also led to the formation of the Ethical Church
by the Stanton Coit in Bayswater, operating from c.1909 to
c.1954.





JOSEPH McCABE

I have an online pdf copy of McCabe's 1947 Autobiography, edited and published by Haldeman-Julius

[0] NOTES
[1] TWELVE YEARS IN A MONASTERY [1897--*]
[2] Translation of Haeckel's THE RIDDLE OF THE UNIVERSE--- [1901, 1929--*]
[3] Book on Augustine [1903#]
[4] HAECKEL'S CRITICS ANSWERED [1903] - Photocopied
[5] Translated Haeckel's THE EVOLUTION OF MAN [1905]
[6] TALLEYRAND - A BIOGRAPHICAL STUDY [1906#] - at Bishopsgate
[7] THE MARTYRDOM OF FERRER [1910#] - at Bishopsgate Inst
[8] THE EXISTENCE OF GOD [1913,1933]
[9] TREITSCHKE AND THE GREAT WAR [1914#]
[10] CRISIS IN THE HISTORY OF THE PAPACY [1916#]
[11] THE INFLUENCE OF THE CHURCH IN MARRIAGE AND DIVORCE [1916#]
[12] THE GROWTH OF RELIGION - A STUDY OF ITS ORIGIN AND DEVELOPMENT [1918#] - Bish-
[13] THE POPES AND THEIR CHURCH [1918#] - Bish-
[14] THE CHURCH AND THE PEOPLE [1919#]
[15] IS SPIRITUALISM BASED ON FRAUD? [1920] - Photocopied
[16] THE ABC OF EVOLUTION [1920#] - Bish-
[17] THE EVOLUTION OF CIVILIZATION [1921#] - Bish-
[18] THE EVOLUTION OF MIND [1921#] - Bish-
[19] 1825-1925: A CENTURY OF STUPENDOUS PROGRESS [1925#] - Bish
[20] THE LOURDES MIRACLES A CANDID ENQUIRY [1925] - Photocopied
[21] THE MARVELS OF MODERN PHYSICS [1925] - Bish- (Electrons, wireless, waves, X-rays)
[22] THE TESTAMENT OF CHRISTIANITY [#?]
[23] THE STORY OF RELIGIOUS CONTROVERSY [1930?]
[24] SPAIN IN REVOLT 1814-1931 [1931] - Bish-
[25] THE RIDDLE OF THE UNIVERSE TODAY [1934*]
[26] THE SOCIAL RECORD OF CHRISTIANITY [1935*]
[27] THE SPLENDOUR OF MOORISH SPAIN [1935] - Photocopied
[28] Translated and selected VOLTAIRE [1935*]
[29] THE PAPACY IN POLITICS TODAY [1937,1939,1943*]
[30] THE PASSING OF HEAVEN AND HELL [1938#] - in Bishopsgate- (Criticism of the Church of England Report on Doctrine)
[31] A HISTORY OF THE POPES [1939*] - Photocopied
[32] THE GOLDEN AGES OF HISTORY [1940] - Photocopied
[33] THE BLACK INTERNATIONAL SERIES [1940s]
[34] -- ENCYCLOPEDIA BRITANNICA [1948?]
[35] THE DUMBNESS OF THE GREAT [1948*]
[36] RATIONALIST ENCYCLOPAEDIA [1948#]
[37] -- COLUMBIA ENCYCLOPEDIA [1950?]
[38] -- ROME'S SYLLABUS-- [1950?]
[39] BIOGRAPHICAL-DICTIONARY-- [1952*?]
[40?] THE NEW SCIENCE AND THE STORY OF EVOLUTION [Undated] - Bish-
========
[0] NOTES
	- Mid-1998: I found McCabe was misspelt in the British Library's Online catalogue, as MacCabe (though the individual book entries are correct, so far as I checked)-
	- Fullish bibliography, with dates, in Issac Goldberg's biography of McCabe; so some of my dates above can be corrected- (I've just found 'the testament--' isn't included-) It has 79 titles, plus three untraced; and a large number, about 50, of 'little blue books'-  There's also a list of collaborative books, some of the discussion (or disputation) type-
	- Marc hasn't heard of McCabe, but mentioned Salmon, who he says wrote in about 1870 and said, of Popes, they almost always led from behind on 'important' issues like virgin birth, following the majority-
	- Mentioned in Gardner's Fads and Fallacies as having debated evolution with a 'crackpot'
	- Five of his science books advertised on the jacket of Major Leonard Darwin's 1928 book on eugenics-
	- Selected works of Voltaire, F M A de, translated McCabe in 1935-  1948 edition, in red bound 'Thinkers Library' section at Conway Hall; this is #54
	- Other 'Thinker's Library' titles are: #3, 'The Riddle of the Universe' translation; #9, 'Twelve Years in a Monastery', which became a big-selling book (according to May 1993 Ethical Record) when he decided to leave & had to support himself through authorship; #34, 'The Existence of God'; #51, 'The Social Record of Christianity'
	- The Ethical Record says (among other things) in Australia he challenged any six clergymen, at the same time, to a debate on any religious subject of their choosing, 'at only a day's notice'
	-[Note: myth:] 'Perhaps his most eminent contribution to historical truth was his demonstration that it was not the Christian church that kept alive and handed on the legacy of the ancient world in the Middle Ages, but the civilisation of Muslim Spain--'  says Al Richardson in May 1993 Ethical Record though without giving the source-
	- Barbara Smoker told me she knew him in his old age; by then he was irascible, she said (she didn't seem to know whether he'd always been) and she seemed to know little about him-
	- I found in 1995 Ellis Hillman knew him (or at least had been in the British Museum library with someone else, who talked with McCabe)-
	- Rationalist Press Association, from which he resigned, considering it insufficiently militant [Al Richardson, May 1993, page 9] is 071-430 1371, 14 Lambs Conduit Passage, WC1R 4RH in 1994 London telephone book-  This passage is the narrow road from the Ethical Society corner of Red Lion Square-  I found the RPA's library is back in Islington, presumably in a condition resembling the Ethical Society's-
	- See \authors\-m on 'The Dumbness of the Great', published, or republished, in 1948; might perhaps have been influenced, in its attempt at large scale work, by Russell?  Though Russell was much less scathing on e-g- church 'fathers'-  He states he's read a great deal of material in the original (mostly Latin, I think)-
	- And in fact one of his books has texts of church documents - see ad in his book 'the Papacy in Politics Today-'
	- 'History of the Popes' seems to have led something of a suppressed existence-  It surfaces in Wells's 'The Outlook for Homo sapiens' and I guess influenced 'Crux Ansata', but its outspokenness seems to have made it considered indelicate or impolite-  South Place doesn't have a copy, despite the fact McCabe was for a long time one of their lecturers!  They assured me the British Humanist Association would have a copy-  It's not in the Sunbury Library system; and I can't recall ever seeing any of his works in second-hand bookshops-  BHA shares the address above of the RPA, but has phone number 071-430 0908-  (The phone book also lists a number for Humanist Ceremonies, at Fosse Manor Farm, Moreton-in-the-Marsh-)
	- NSS 'most of their library is on permanent loan' to Bishopsgate Library, which is 230 Bishopsgate-  I phoned them on 071 247-6844-  9-30-5-30 Mon-Fri-  They have a copy!  Publication date 1939-  I later found the Bishopsgate Institute has huge amounts of information on London, labour history, and other subjects in addition to Secular Society collections-
	- August 1995: I found complete texts of some of his books on Internet (though with errors, scanned rather ineptly) and downloaded them; I expect there are others, too-


[1] MCCABE,JOSEPH: TWELVE YEARS IN A MONASTERY [1897,1903,1912*]
- Mine is the 'Thinkers Library' popular edition; McCabe is careful to say how moderate he is, not 'embittered'

<br> &nbsp; &nbsp; &nbsp;             CONTENTS
I    INTRODUCTION						11
II    VOCATION							18
III   NOVITIATE						31
IV    STUDENTSHIP						59
V     PRIESTHOOD						81
VI    THE CONFESSIONAL					IOI
VII   A YEAR AT LOUVAIN					121
VIII  MINISTRY IN LONDON					I46
IX    OTHER ORDERS AND THE LONDON CLERGY	I68
X     COUNTRY MINISTRY					I92
XI    SECESSION						208
XII   CRITIQUE OF MONASTICISM				224
XIII  THE CHURCH OF ROME					239


-16:  'The religious Order to which I belonged is a revival of the once famous Province of Grey Friars, the English section of the Order of St- Francis- At the beginning of the thirteenth century, immediately after the foundation of the Order, Agnellus of Pisa successfully introduced it into England- Even after the Reformation a few friars lived in the country in disguise until the nineteenth century- Then occurred the remarkable change in the fortunes of the Church of Rome- The very causes which were undermining the dominion of the Papacy in Italy, Spain, and France - the growth of a sceptical and critical spirit, and the broadening of the older feeling for dogma-reopened England and Germany, and opened the United States, to the Roman missionaries- The Belgian and French friars quickly planted colonies in England, and the German and Italian provinces (each national branch of the Order is called "a province") founded the Order of St- Francis in the United States- The dispersion of the Irish Catholics through the English-speaking world coincided in quite a dramatic fashion with the new opportunity, and before the end of the nineteenth century the Franciscans had become fairly numerous-
	Other monastic orders and religious congregations advanced with the same rapidity- The Jesuit Society has enjoyed its customary prosperity: the Benedictine, Dominican, Carmelite, and Carthusian Orders are all well represented, together with the minor congregations - Passionists, Marists, Redemptorists, Oblates, Servites, etc-, and the infinite variety of orders and congregations of women- In the following pages I shall give such items of interest concerning them (and the Church of Rome at large) as may have fallen under my experience- As the narrative follows, for the sake of convenience, the course of the writer's own life it is necessary to commence with the means of recruiting the religious orders and the clergy in general-'



18-19:
<br> &nbsp; &nbsp; &nbsp;             CHAPTER II
<br> &nbsp; &nbsp; &nbsp;              VOCATION
IN an earlier age the "vocation" to a monastic life was understood to have an element of miracle, and there are psychologists of our time <Note: probably William James, who no doubt influenced Russell> who affect at least to find a fascinating problem in the religious "conversion-" It may be said at once that the overwhelming majority of calls to the monastic life have not the least interest in either respect- The romantic conversions of the days of faith are rare events in our time- Monasteries and nunneries are no longer the refuges of converted sinners, of outworn debauchees, of maimed knights-errant, or of betrayed women- One does not need the pen of a Huysman to describe the soul en route to the higher life of the religious world- The classes from which monasticism draws its adherents to-day are much less romantic, and much less creditable, it must be confessed-
	Nine-tenths of the religious and clerical vocations of the present day are conceived at the early age of fourteen or fifteen- As a general rule the boy is fired with the desire of the priesthood or the monastery precisely as he is fired with the longing for a military career- His young imagination is impressed with the ?ùigIlity and the importance of the priest's position, his liturgical finery, his easy circumstances, his unusually wide circle of friends and admirers- The inconveniences of the office, very few of which he really knows, are no more formidable to him than the stern discipline and the balls and bayonets are to the martial dreamer; the one great thorn of the priest's crown - celibacy - he is utterly incapable of appreciating- So he declares his wish to his parents, and they take every precaution to prevent the lapse of his inclination- In due time, before the breath of the world can sully the purity of his mind - that is to say, before he can know what he is about to sacrifice - he is introduced into the seminary or monastery, where every means is employed to foster and strengthen his inclination until he shall have bound himself for life by an irrevocable vow-  --'


-98:  '--- I can remember almost the hour, almost the spot in the monastic garden, when, on a fine winter's day, as I chanted to myself the eternal refrain of our ascetic literature, "Ye shall receive a hundred-fold in heaven," the fatal question fell across my mind like a lightning-shaft, to sear and torture for many a weary year- I had dutifully confessed my state of mind to my superior- Kind and earnest as he was, he had nevertheless little capacity for such emergencies; he made me kneel at his feet in his cell and, after severely pointing out the conceit of a boy daring to have doubts - holding up the exemplary faith of Wiseman, Newman, &c- - he discharged me with the usual admonition to stifle immediately any further temptation of that character- He acted upon the received ascetical principle that there are two kinds of temptations which must be fled from, not met and fought, namely, temptations against purity and temptations against faith: in the second case the rule is certainly dishonest- Indeed, thoughtful priests do not recognise it, though it is sanctioned, in theory and practice, by the majority-'



108-9:  'When I first began to hear confessions I was much impressed with the number of girls who unburdened their minds to me (I was almost a stranger to them) of some long-concealed transgression of an indelicate character- A Catholic girl usually chooses a particular confessor (we were six in number at Forest Gate), and presents herself at his box every week, fortnight, or month- The priest learns to recognise her voice, if he does not know her already, and counts her amongst his regular penitents, of whom every confessor is proud to have a certain number- Week after week she comes with her slender list of the usual feminine frailties-fibs, temper, and backbiting- At last she Is betrayed into some graver fault, or something which she imagines (usually after it has taken place) to be serious- She is unable to reveal it to her ordinary confessor after her long immunity from serious sin has won her a certain esteem from him- If she goes to another confessor, her habitual director will learn it, for she is bound to sap how long it is since her last confession- He will draw an obvious conclusion; some confessors go so far as to exact a repetition of the confession to themselves- She therefore conceals the sin, and continues her confessions and communions for months, even years, without confessing it- Now each such confession and communion, she has been taught, is as vile a sin as murder or adultery- She goes through life with her soul in her hands and the awful picture of a Catholic hell burning deeper into her; until at last, in an agony of fear, she crouches one day in the corner of the box and falters out the dread secret of her breaking heart- And it must be remembered that the subject of so much pain is often no real sin at all- The most unavoidable feelings and acts are confused with the most vicious practices, and sometimes regarded as "mortal sins-"
	But a yet sadder category is the large number of girls who are actually corrupted by the practice of confession- Girls who would never dream of talking to their companions, even to their sisters or mothers, on certain points, will talk without the least restraint to the priest- They are taught when young; that such is the intention of Christ; that in the confessional every irregular movement (and to their vaguely disciplined moral sense the category embraces the whole of sexual physiology) must be revealed- They are reminded that nothing superfluous must be added, yet that the sense of shame in the confessional must be regarded as a grave temptation of the evil one- So they learn to control it, then to lay it aside temporarily, and finally to lose it- They begin to confer with each other on the subject, to compare the impressibility, the inquisitiveness, or the knowledge, of various con- ---'



-112-113: 	'This, then, is the essential, inalienable evil of the confessional as an obligatory and universal institution- It may not be so directly productive of gross acts as is frequently supposed, but it has a corruptive influence that is clear to all save those who have been familiar with it from childhood- And yet this system, of so grave a responsibility, has the most slender basis of all the institutions of the Church of Rome- The reason- ing by which it is deduced from Scripture is a master- piece of subtlety- "Whose sins ye shall forgive they are forgiven, and whose sins ye shall retain they are retained," is the sole text bearing on the subject- The Catholic method of inferring the obligation of confession from the latter part of the text is interest- ing, and yet very simple- The Apostles, the Church says, have the power of retaining sin; but if it were possible to obtain forgiveness in any other way than by absolution from the Apostles or their successors the power of retaining sin would be nugatory; therefore there is only one way of obtaining forgiveness-by absolution, after full confession- This argument is strengthened by one from tradition, from the fact that, in the fourth century, the Church claimed, against the Novatians, the power of absolving from all sins; but what was meant in the fourth century by confession and absolution is not quite clear even to Catholic theologians, and an outsider may be excused for not seeing the force of the argument- Certainly confession was not then obligatory-
	The fact is that, when the Church first began (in the thirteenth century) to talk about the obligation of confession, it had not the same critical spirit to face which it has to-day- It found that a practice had somehow developed amongst the faithful which could be turned into a most powerful instrument, and it proceeded to make the practice obligatory- The newly founded religious orders were then administering their spiritual narcotics to humanity, and the law was accepted with docility- Hence, in our own day, when the Church must provide a more rational basis for its tenets and institutions, the search for proof of the divine sanction of the practice is found to be more than usually difficult to the expert interpreters of the Church of Rome-
	Apart, however, from its feeble dogmatic defence, it is usual for preachers and writers to expatiate upon the moral advantages of the practice- Sermons on the subject are very frequent, for it is well known --'


- 114: '-- the academic conclusion of the preacher, that the confessional is a preventive of sin, vanishes completely before facts which are patent to all-  Catholics are neither more nor less moral than their non-Catholic fellows in any country where they mingle-  To compare Catholic countries with protestant would be useless-  London and Berlin, if we may strike an average of conflicting opinions, are neither better nor worse than Madrid or Rome- Paris has not deteriorated, but rather improved, since it threw off the yoke of the Church-  Milan, largely non-Catholic, is far more moral than Naples- Liverpool and Glasgow are much more Catholic than Manchester or London; yet missionaries admit that they are more vicious-  [Footnote: To meet the generally unfavourable contrast of Catholic lands and Protestant, [sic; he seemed a bit earlier to have ruled this out as 'useless'!] [Note: myth of hot countries promoted by Catholics?] the Catholic apologist pretends that vice is more easily avoided in cooler latitudes-  This is ludicrous-  Germany and Italy were equal in vice before the Reformation; [Note: myth:? nevertheless, the popular view is of Italian horrors--]  Christiania and St Petersburg are as vicious and London; Canada is not more virtuous than Australia-] --'

-117:  '-- mechanical efficacy of the rite- No money is ever exacted or received for absolution- The stories circulated by travellers of lists of prices of absolution seen in Continental churches are entirely devoid of foundation-
	[Footnote:  I leave this in the text but must add that I have since been credibly informed of lists hanging in Canadian churches which set a price on sin- But I gather that this was not the price of absolution, but of an indulgence (remission of purgatorial punishment) roughly adapted to various sins- The Catholic believes that, although absolution relieves him of the fear of hell, he has still the fires of Purgatory to face- Alms and good works may reduce his liability to this, and the lists in question, sordid as they are, may be merely suggestions of what amount of alms may trust to clear the penalty of sins-  Third edition-]
	118: [Another footnote:]  Once more I don the white sheet--so little does even the priest know of Catholicism in Catholic lands- I have before me four indulgences which were bought in Spain for fifty, seventy-five, and 105 centimos each in the year 1802, and they bear that date- The Archbishop of Toledo issues millions of these every year, and money alone secures them- The Church calls the money an alms (to itself), and the indulgence a reward of the alms- One of these infamous papers is known in Spain as "the thieves' bula-" It is the most expensive of the four (about 1s-)- It ensures the thief that, if he does not know the name of the owner of the ill-gotten property he has, the church allows him to keep it in consideration of this alms- For valuable property large sums have to be paid-
Third edition



-121:	         CHAPTER VII
			A YEAR AT LOUVAIN
LOUVAIN UNIVERSITY is the principal Roman Catholic university in the north of Europe- Notionally it is a centre of higher Catholic instruction for all the northern countries, including, until a recent date, the United States-  However it is, in point of fact, little more than a national institution-  The patriotic Germans naturally prefer their own vigorous, though less venerable, University of Innspruck- <sic> Britons and' Americans have always been represented in its college very sparsely, for they had been usually attracted to the fountain-head, to Rome, in their thirst for higher doctrine- Now America has its great Washington University, and English Catholicism has brought to an end its self-imposed banishment from Oxford and Cambridge- English ecclesiastics will, no doubt, continue to be sent into a more Catholic atmosphere abroad, and will continue to prefer Spain or Italy to Belgium- Still, Louvain could boast many nationalities amongst its 1600 students-
	The long struggle between Catholicism and Liberalism in Belgium has had the effect of isolating Louvain as a distinctively Catholic university- The clerical party naturally concentrated upon it, with its long tradition of orthodoxy and its roll of illustrious names, ---'
	122: 'But Louvain is by no means merely a centre for clerical training- Belgian Catholicism has fallen much too low to realise so ambitious a dream- During the year I spent there - 1893-94 - there were not more than fifty clerical students out of the 1600- Ecclesiastical studies were, therefore, working at a dead loss, for the theological staff was numerous and distinguished- The greater part of the students were in law or medicine, though there were also sections for engineering, brewery, and other technical branches- Moreover, the university suffered from the presence of a rival clerical establishment in the same town - conducted, of course, by the Jesuits- The Jesuits, the "thundering legion" of the ecclesiastical army, have one weakness from a disciplinary point of view; they never co-operate- "Aut Caesar aut nullus" is their motto whenever they take the field- And so at Louvain, after, it is said, a long and fruitless effort to secure the monopoly of the university itself, they have erected a splendid and efficient college, in which the lectures are thrown open to outsiders, and from which a brilliant student is occasionally sent to throw down his glove to the university, to defend thirty or forty theses against the united phalanx of veteran professors- The Dominicans have also a large international college in the town, and the American bishops a fourth, in ----'


126:  '-- their seminaries, and, in addition to their degree in theology, they are directed to follow the particular course which will benefit them- Still a spirit of narrow utilitarianism pervades all ranks- The lay-students have a definite profession in view and have no superfluous industry to devote to other studies; the priests think of little else besides their theology or philosophy- There are a £ew disinterested worshippers at the shrine of philosophy and letters, but their number is comparatively small- The course of Sanscrit and Chinese ascribed to the distinguished student of those (and many other) languages, Mgr- de Harlez, seems to have a mythical existence- Persian is never demanded, and even Arabic (though the pro£essor is an Arabic scholar of the first rank) is rarely taken- Hebrew must be studied by aspirants for theological degrees, but Syriac has few scholars- There were three of us who took the Syriac course in 1893, and of the three two were mendicant friars who paid no fee- It will appear presently that we received little more than we gave-
	I was requested by my superior to follow the course of Hebrew under M- Van Hoonacker, and, taking advantage of the temporary interruption of my lectures on philosophy, I made my way to the monastery of our order at Louvain- I added a course of Syriac (in ---'


130-131:	'I experienced much kindness from Mgr- Mercier- Like most of the Walloons, he is more refined and sensitive than the Fleming usually is- Belgium is made up of two radically distinct and hostile races- The southern half is occupied by a French-speaking people (with a curious native Walloon language) whose characteristics are wholly French: while the northern race, the Flemings, are decidedly Teutonic, very hospitable, painfully candid and communicative, but usually coarse, material, and unsympathetic- The two races are nearly as hostile as the French and Germans whom they respectively resemble (though, I think, neither French nor Germans admit the affinity-the Germans have a great contempt for the Flemings)- Louvain or Leuven is in Flemish territory, and Mgr- Mercier, justly suspecting that I was not at ease with my Teutonic brethren, offered to establish me in his own house, but my monastic regulations forbade it- Both through him and the other professors I have the kindest recollection of the university, from which, however, I was soon recalled-
	A secondary object of my visit to Belgium was the opportunity it afforded of studying monastic life in all the tranquillity and fulness of development which it enjoys in a Catholic country- In England it was impossible to fulfil many of our obligations to the letter- It is a firm decree of a monastic order that the religious costume must never be laid aside- But it is still decreed in English law that any person wearing a monastic habit in the public streets shall be imprisoned; and, although the law has become a dead letter, experiment has shown the practice to be attended with grave inconveniences- Again, the Franciscan constitutions strictly forbid collective or individual ownership, and even the mere physical contact of money; but English law does not recognise the peculiar effects of a vow of poverty, and English railway companies and others are unwilling to accept a note from a religious superior instead of the coin of the realm, as the Belgian railways do- In a Roman Catholic country, at least in Belgium, the friars have full liberty to translate their evangelical ideas into active life- I had heard that the Belgian province was a perfect model of monastic life, and, as I had vague dreams of helping F- David in his slowly maturing plan to reform our English houses, I desired to study it attentively-
	I soon learned that perfection consisted, in their view, very largely of a mechanical and lifeless discipline- Much stress was laid on the exact observance of the letter of the constitutions, which we English friars greatly neglected- In most of the monasteries the friars arose at midnight for Office, rigorously observed all the fasts, would not touch a sou with a shovel, never laid aside their religious habit, and never interested in secular business- They felt themselves, therefore, at a sufficient altitude to look down compassionately on our English province, and they were sincerely astonished when a general of the order, the shrewd and gifted F- Bernardine, quite failed to- appreciate their excellent condition on the occasion of a visit from Rome- In point of fact, the province is --'


-134:	'The fasts were rigorously observed; though, as it is a widespread custom both in France and Belgium not to breakfast before midday, the friars suffered little inconvenience by this- At the same time the feasts were celebrated with a proportionate zeal- On an ordinary feast-day, which occurs once or twice every month, the friars would sit for three hours or more, sipping their wine, talking, chaffing, quarrelling, long after the dinner had disappeared- Extraordinary feasts would be celebrated with the enthusiasm of schoolboys- There would be banquets of a most sumptuous character, with linen tablecloths, flowers, and myriads of glasses; wine in abundance all of excellent quality; music, instrumental and vocal; dramatic, humorous, and character sketches- In the larger convents, where there are about thirty priests and forty or fifty students, there was plenty of musical talent, and concerts would sometimes be prepared for weeks in advance in honour of a jubilee or similar festival; and every priest had his circle of "quasels" - pious admirers and penitents of the gentler sex - who undertook the culinary honours of his festival-
	The quantity of beer and claret which they consume--'



137-8:	'In fact, between idleness and eccentricity, many of them had developed most extraordinary manias- One of our priests, a venerable old friar whose only sacerdotal duties consisted in blessing babies and giving the peasants recipes (prayers) for diseased cattle, had succeeded in getting himself appointed as assistant cook- His gluttony was the standard joke of the community; his meals were prodigious- Another friar devoted his time to the solution of the problem of perpetual motion; another had designed a cycle which was to outrun any in the market, if he could devise a brake capable of stopping it when in motion; another explained to me a system of the universe which he had constructed (from certain texts of Genesis) to the utter and final overthrow of materialism- He had explained it to several professors of science, who had admitted its force in silence, and I found myself in the same predicament- Some took to mending clocks, of which they had a number in their cells, others to painting, others to gardening, others to making collections of little pictures of the Virgin or St- Joseph, or of miraculous statues- Few of them spent any large proportion of their time in what even a Catholic would consider the service of humanity-
	The little knowledge they possessed was usually confined to liturgy and casuistry- Not being parish priests they had not the advantage of daily visits amongst the laity, which is the only refining influence and almost the only stimulus to education of a celibate clergy; and the little preaching and ministerial work they were entrusted with, lying almost exclusively amongst the poor, did not demand any serious thought or study- There are always a few ripe scholars amongst them- ---'


139-140:	'Their complete ignorance of philosophy led them to take a superfluous interest in my welfare, and gave me a small idea of the way in which Roger Bacons are victimised- Mgr- Mercier had sent me Paul Janet's "Causes Finales" to read, and whilst I was doing so one of the elder friars came to glance at the title of my book- He considered it for some moments in perplexity, and at length exclaimed: "Tiens! la cause finale, c'est la mort!" I offered no correction, and he went to acquaint the others, as usual- Then one of the younger friars, the scholar of the community, recollected that he had read somewhere that Janet was "chef de l'école spiritualiste" in France, and, nobody knowing the difference between spiritism and spiritualism, it was agreed that I was exploring the questionable region of spooks- When Mgr- Mercier went on to lend me the works of Schopenhauer (and they had looked up the name in the encyclopaedia) these was serious question of breaking off my intercourse with him and writing to England of my suspected tendencies- Happily, I was in a position to treat them with indifference, for I was neither their subject nor their guest- They were paid (by my mass fees) for my maintenance-which cost them nothing-and even my books, clothing, bedding, &c-, had to be paid for from England- Englishmen, in their eyes, are proverbially proud; I was credited with an inordinate share of that British virtue-
	At present they are making strenuous efforts to reorganise and improve their scheme of studies- One or two earnest men are striving to lift the burden which --'



141:  '-- "your unhappy country" was their usual description of England- When I noticed in the list of Peter's-pence: offerings that Belgium had collected for his Holiness only 200,000 lire, and England 1,200,000, I felt there Was occasion for careful inquiry-
	Politics and religion are so confused in Belgium that the religious status of the country has been roughly indicated at every election- For many years there has been a fierce struggle between Liberalism and Catholicism, in which the orthodox party has been frequently overpowered; and Liberalism, as is well known, is the anti-clerical, free-thought party- It is, roughly speaking, the bourgeoisie of Belgium (with a sprinkling of the higher and of the industrial class), permeated with Voltaireanism and modern rationalism: its motto was Gambetta's L'#Le cléricalisme; voilà I'erlrlenlí, or as the Belgian mob puts it more forcibly "A bas La calotte!" Not that it was at all a philosophical sect; it was purely active, but accepted the conclusions of the philosophers and the critics as honestly as the orthodox clung to the conclusions of the theologian- In any case it was bitterly opposed to the established religion and the dominion of the clergy on every issue- The aristocracy, for obvious reasons, indolently sided with the Church; the peasantry, on the whole, remained faithful out of brute stolidity and imperviousness to argument-
	But during the last few years there has been a profound change in the field as Socialism gained power and character- Not very many years ago a young advocate at the Brussels Catholic conference declared himself a Christian socialist, and was emphatically suppressed by the clerical and aristocratic members; now, if it were not for Christian Socialism, Rome would soon lose its hold of the peasantry- Socialism, avowedly anti-Christian as it is on the Continent, has secured the industrial classes and is undoubtedly making progress amongst the peasantry- However, it cannot join forces with #wsninn Liberalism, for it hates and is hated by the bourgeoisie: and it has had the effect of arousing the monarchy and aristocracy to some sense of their danger- Thus the power of the Church remains as yet slightly in the ascendant: it can command a little more than half the votes of the country as long as the present partial suffrage holds- The results, however, show that Catholics are really in the minority, and if ever the Socialists and Liberals unite they will be swept out of power-
	So much is clear from election results; but in a country that is fermenting with new ideas mere statistics teach very little of themselves- A new party, which is hardly a generation old, and which has had a marvellously rapid growth, is presumed to have acquired a serious momentum- It consists almost entirely of converts, and the convert is usually con- ---'


145:	'What I observed was fully confirmed by the information I sought on the subject- The people were indifferent, and even a large proportion of the clergy were apathetic- Great Catholic demonstrations there were, in abundance, but little importance can be attached to such manifestations- In the great procession of the Fête-Dieu at Louvain I saw hundreds taking part who were merely nominal Catholics; and other extraordinary religious displays, such as the procession of the miraculous statue at #Hasselt, where I spent some time, were largely supported by the Liberal Municipality and hotel-keepers from commercial reasons- Little can be gathered, therefore, from statistics or from external pageantry- The fidelity of the people must be tested, as in France, by their obedience to the grave obligations the Church imposes- Under such a test the Catholicism of Belgium fails lamentably- Although the wisdom of uniting religious and political issues may be questioned, one may confidently anticipate a steady growth of the anti-clerical party-'



149: '--- To give a retreat is, after a slight experience, not at all a disagreeable task, and many even of our professors used to spend their vacation in preaching them- The usual method is to write out a set of meditations (the usual seraphic descriptions of the "last day," heaven, hell, etc-), though abler men, or men of sincere fervour, make no preparation- The same set of meditations is, of course, used in different places, and five or six sets suffice for a lifetime; for a priest is often invited several years in succession to the same convent, and, if the nuns have been particularly amiable and hospitable, he accepts- In such cases he must have a new set of conferences, for nuns have long memories, and will look up maliciously if he drops into a passage of one of his former sermons- Besides receiving the usual five or ten pounds, the priest can always count upon a warm welcome and tender and graceful hospitality from the good sisters during his residence in their convent; and, as the #convené is very frequently at a pleasant watering-place or other desirable locality, it is not surprising that the work is much appreciated-
	Then there are minor functions which bring grist to the conventual mill, and afford the friars some diversion from the dreary monotony of home life- The secular clergy take annual holidays, and engage a friar at one ---'



167:	'An amusing case or imposture occurred at Forest Gate a few years before my secession, A young man of very smart appearance presented himself at the monastery and intimated a desire to enter the order as a lay-brother- He had no credentials, but mentioned casually one or two friars in other monasteries "whose masses he had served-" He represented himself as a cook, saying that he had been at Charing Cross Hotel and other places- Without a single inquiry he was received into the monastery, where he remained for three weeks, cooking for the brethren and maintaining a very modest and satisfactory demeanour- On the- third Sunday, however, he vanished with the whole of the money that had been collected in the church on that day, and a quantity of clothing, &c-, which he had borrowed- As the Sunday was one of the great festivals, on which 1 special collection had been taken for the friars, the anger of the superior may be imagined- The police smiled when we gave them a description of our "novice-"'


170-171:	'For instance, there were in my time, as was explained in the second chapter, three distinct branches of the Franciscan Order in England; and the three sections were as jealous, hostile, and mutually depreciatory as three rival missionary societies- A few pears before I left the French colony of friars at Clevedon advertised for cast-off clothing for their youthful aspirants for the order; our authorities immediately wrote to nome and got their action reproved as derogatory to the dignity of the order-the order, it will be remembered, being a mendicant order, indeed the most humble of all mendicant orders- The French friars in their turn disturbed the peace of my colleagues by securing the patronage of the Duchess of Newcastle and pitching their tent within a few miles of Forest Gate; not even inviting us to the foundation of their church- Another day our friars were exalted at the news that their Capuchin brethren (the bearded Franciscans) had been forced to sell their Dulwich monastery to the Benedictines, and again at the rumour that the Capuchins (amongst whom, it was said, there had been a general scuffle and di#ipersion and that several of their best men had departed for the American missions) were likely to be starved into selling their house at #Olton- Both these monastic bodies had the same manner of life as ourselves, and are, indeed, now amalgamated with my late colleagues- --'



173ff:	'The Jesuits are the most flourishing body of regular clergy in England and America, and in every other civilised or uncivilised nation- The reason of their success is not far to seek- St- Ignatius bade them from the start cultivate the powerful and wealthy and found colleges for the young- They have been more than faithful to this part of his teaching, and they draw numbers of youths from their fine colleges- To a good supply of men and money they add a rigorous discipline, and the elements of success are complete- A famous Roman caricature hits off very happily the characteristic feature of the Jesuits and of three other orders by a play on the words of Peter to Christ- A Franciscan, Dominican, Augustinian, and Jesuit are seated at a table of money; the Franciscan repels it with the words "Behold we have left all things," the Dominican imitates him, "And we have followed thee," the Augustinian strikes an argumentative attitude, asking, "What then?" and the Jesuit gathers in the spoils, with the rest of the text, "remains for us-"
	At the same time they are characterised by a remarkable esprit de corps which leads to an intense isolated activity- The glory of the society is paramount, and always coupled with the glory of the Church; they never co-operate with other orders, but they freely cut across the lines of, and come into collision with, other ecclesiastical forces- Hence there is a very strong feeling against them amongst the clergy and in higher quarters; indeed, one would be surprised to find how many priests are ready to agree with Kingsley and Zola with regard to them- In considering the accusations that are so commonly brought against them one must remember how far the acknowledged principles of Catholic casuistry can be extended- It is true that the maxim, "The end justifies the means," is denounced by all the theological schools, including the Jesuits, but the rejection is at times little more than a quibble- An act which remains intrinsically bad cannot be done for a good purpose, they say, but every theologian admits that the "end" of an action enters into and modifies its moral essence; and the act must be a very wicked one which cannot be hallowed by being pressed into the service of the Church Catholic-or of the Society of Jesus,
	Such quibbles as Kingsley attributes to them in "Westward Ho!" are certainly defensible on Catholic principles and are constantly perpetrated by priests [Footnote: See afterwards, p- 209]; and I should not be at all surprised if a Jesuit were to argue himself into accepting the commission which George Sand attributes to the Jesuit tutor in "Consuelo-" Many priests would admit that M- Zola's account of their activity, in "Rome," is probably correct- I once heard F- Bernard Vaughan, S-J-, preach a sermon on the title "What is a Jesuit?" With his accustomed eloquence he summed up the traditional idea-the historian's idea-of a Jesuit, and, in refutation, contented himself with detailing the spiritual exercises through which the Jesuit so frequently passes- Although, aided by F- Vaughan's great theatrical power and by the operatic performances which preceded and followed it, the sermon produced considerable effect, it was in reality merely a trick of rhetoric- No one contends that the Jesuit is violating his conscience in his plots, intrigues, and equivocations; regret is usually felt that he should have been able to bring his moral sense into such an accommodating attitude- Every ecclesiastic claims to be unworldly in ultimate ambition; yet even a pope would think a lifetime well spent in diplomatic intrigue for the restoration of his temporal power- All such activity is easily #corered by the accepted principles of Catholic casuistry- Still, whatever may have been the policy of Jesuits in past ages their activity in England at the present day is patent- In London they have no parish, but they are continually seeking out the wealthier Catholics in various parishes and endeavouring to attach them to their congregation at Farm Street, or send them to help their struggling missions at Stamford Hill and Wimbledon- They even penetrated to Forest Gate in this "poaching" spirit, and my colleagues were greatly agitated when a Jesuit was known to be about- We usually lost a well-to-do parishioner- They have thus excited much hostility amongst the rest of the clergy, but four centuries of bad treatment from clergy and laity alike have sufficiently inured them, and only made them more self-contained and independent- Apart from such petty intrigues for the advancement of the society there does not seem to be any deep undercurrent of Jesuit activity in England at the present time; at Rome, of course, every congregation and every individual must participate in the great struggle for canonical existence-  [Footnote refers to "Fourteen Years a Jesuit" by Count Hoensbroech (undated) 'for some scathing observations on the English Jesuits']
	Besides the great orders there are innumerable minor congregations of regular or monastic priests represented in London-Oblates of Mary, Oblates of the Sacred Heart, Oblates of St- Charles, Servites, Barnabites, Vincentians, Fathers of Charity, Marists, ---


-179-180: [Cardinal Vaughan, the archbishop [?of London, apparently the then Catholic leader in UK] and of 7 brothers, 6 became prominent ecclesiastics-


-189: footnote on Decay of the Church of Rome (1909), with figures etc, though exasperatingly the taboo on money is there and the financial stuff in omitted (no doubt not known well in any case to McCabe)-


- 208ff:  CHAPTER XI
	SECESSION
- [account of his leaving; discredit attempted to be thrown (so he'd been punctilious), confidantes broke promises, police called, left without money etc-]



[2] Translation of Haeckel's THE RIDDLE OF THE UNIVERSE --- [1901, 1929--*]
- See \books\Haeckel
- Acording to Bill Cooke, this was very popular- McCabe in 'Haeckel's Critics Answered' gives 80,000 sales (I think); Cooke said this led to the financial stability of the RPA-


[3] MCCABE,JOSEPH: Book on Augustine [1903#]
- McCabe wrote a book on Augustine in 1903, my notes say


[4] HAECKEL'S CRITICS ANSWERED [1903] - Photocopied
-Indexed-
-I photocopied this [copy from South Place] partly to see what, if anything, 'monism' is supposed to be, and partly because of its evolution interest - McCabe has quotations o its impact in Europe, not just the usual Wilberforce- However there isn't much on embryology- [NB it occurred to me the emphasis placed on embryology in evolution discussions is because of the lack of other evidence! At least you can see the things developing; and perhaps draw conclusions about their ancestry-]
	There are also examinations of crits by several individuals, including Lord Kelvin and A R Wallace- Wells' Anticipations is mentioned-
	95 'Hebrews no genius for morality' says index; '--- Egyptian Bible-- Babylonians-- Khammurabi-- the Hebrews "were positively the last of all the peoples of remote antiquity to discover those high truths--'



[5] MCCABE,JOSEPH: Translated Haeckel's THE EVOLUTION OF MAN [1905]
- See \books\Haeckel


[6] TALLEYRAND - A BIOGRAPHICAL STUDY [1906#] - at Bishopsgate


[7] MCCABE,JOSEPH: THE MARTYRDOM OF FERRER [1910#]
- Joseph McCabe, 'The Martyrdom of Ferrer' [Spanish teacher, founded secular school about 1900; there was also a revolution in Barcelona-  Cp- Dreyfus affair at about same time]  mentioned in bibliography of J B Bury's 'History of Freedom of Thought'


[8] MCCABE,JOSEPH: THE EXISTENCE OF GOD [1913,rewritten-1933]
-Note: important: this book is mistitled; it deals with the whole of anthropology and the rise of the idea (and its manipulation by interested parties), and examines philosophies, popular and official, through the ages, incidentally attacking the myths of Jewish genius for religion & Greek genius for thought, though his treatment of e-g- India, China, Babylonia etc isn't very deep-
	He accepts the idea of savages with minds unable to form abstract conceptions-
	Quite a lot of work is put into trying to identify what writers seem to mean by 'God'; savage old man?  Mystical feeling?  Law giver?  Mathematician?
	Hume gets a smal mention, Berkeley none-  Malebranche mentioned-  Descartes revived the ontological argument, says McCabe, who adds Spinoza was a much abler thinker-
	This book has a great number of book titles which McCabe criuticises; Eddington & Jeans & Lodge etc, and a whole collection of no doubt unreadable professors and clerics, are in there; I've put some in my sorted chronology of titles; the 1933 rewriting has allowed him to put in what looks like a new, though it's perhaps just enlarged or updated, survey chapter-

- Full index below-
	3 pages, double columns; basic, mainly peoples' names- McCabe discusses, briefly, many philosophers: Kant, Hegel, Locke, Fichte, Schopenhauer, Hume in there once, Berkeley omitted, Mill, Plato, Aristotle, William James, Benn's History; and also India and China--

		CONTENTS:
	I  THE CENTRAL DOCTRINE OF RELIGION
	II  THE EVOLUTION OF THE BELIEF
	III  GOD IN ANCIENT PHILOSOPHY
	IV  THE NATURE OF THE EVIDENCE
	V  THE ORDER AND BEAUTY OF NATURE
	VI  THE MORAL ARGUMENT
	VII  SOME POPULAR APOLOGISTS
	VIII  GOD IN MODERN PHILOSOPHY
	IX  THE LAST STAGES OF THEISM
	INDEX


		CONTENTS IN MORE DETAIL <Scanned 8 Nov 95>
	1	I  THE CENTRAL DOCTRINE OF RELIGION
-3-4:
	'But the more candid and more searching history of our time tells us of another development- It shows that whenever civilisation or culture rose to a certain height, rebellion against the belief spread- Even in that ancient Egypt which we used to think so preponderantly concerned with religion, we now find a sceptical literature which ignores the gods and, in gay banquet songs which the priests vainly tried to suppress, mocks the current belief in immortality- In the equally ancient civilisation of India, as we now know it, we find the spread, six centuries before Christ, of an atheistic religiosity, the Sankhya system, which was accepted by the founders of Buddhism and Jainism- About the same time Kung-fu-tse develops in China an ethic without gods, and in time all educated China adopts and perseveres in it- In Greece - again about the same time - schools of sceptical thinkers, sometimes with hundreds of thousands of followers, arise, paying lip-homage to the popular gods where the fanatical democracy rules, but acknowledging no gods in the freedom of the colonies- Rome adopts the least religious of the Greek systems; and in the scientific and free atmosphere of Alexandria atheism again spreads- Civilisation dies for several centuries, but it is no sooner restored by the Arabs and Persians to the Greek-Roman level than a radical scepticism spreads once more- We moderns raise civilisation and knowledge to heights hitherto unknown, and the belief in God decays over immeasurably larger areas than ever-
	Details will be given in later chapters, but it is important at the very outset of such an inquiry as this to appreciate an historical truth that no religious writer ever notices- It is that during the last four thousand years disbelief in God or gods has spread always in exact proportion to the growth of Knowledge and of freedom to express one's beliefs- I have had occasion to cover the ground of universal history four times in the last six years, and I find that a consistent law- But the facts given in the third chapter will sufficiently illustrate it- That law of history ought to be a first principle in the mind of any man who sets out to interpret the religious changes of our time, yet few are aware of it-
	Another and more familiar general truth which it is important to premise is that the belief in God lingers more in the less educated world and decays in proportion to education- How economic and political developments seem to have modified this situation in the last few years we shall see presently, but the general truth is significant-
	---
-5:  The classical proof of this [law relating belief in God to lack of education] is given in Professor Leuba's Belief in God and Immortality, where one finds the results of the only scientific inquiry yet made- Of a thousand American college students sixty- nine per cent- (and the proportion is said to be far less to-day) believed in a personal God; but the proportion was much less among the older students than among the younger, far less among youths than girls- The inquiry was then made into the beliefs of about a thousand professors of science and history and scientific workers- In all, forty-five per cent- believed in God, but of the more learned only thirty-five per cent- accepted the belief, and in the highest class only twenty-seven per cent- It is even more significant that the proportion of believers was much greater in the physical sciences than in those sciences which deal with what are called spiritual realities- Of the leading sociologists only one in five believed in God, of the leading biologists one in six, of the leading psychologists not one in seven-
	One reads sometimes that Leuba's results have been discredited- This is little more than an expression of resentment- All that one finds opposed to them are such loose statements as --'

-7:  '-- It is a popular fallacy that this [disbelief] is confined to the scientific world- Leuba found that a less proportion of the leading American historians believed in God than of the leading physicists- But it is enough to point to the prevalence of scepticism amongst our <joke: some of the names,--> leading poets of the last half century: Swinburne, Meredith, Watson, Hardy, Phillpotts, Stephen Phillips, Rupert Brooke, Fitzgerald, Henley, Masefield, and Galsworthy- When one recalls Byron, Shelley, Keats, Clough, Campbell, Thomson, Buchanan, George Eliot, and W- Morris, one feels that the rebellion began earlier and spread more in poetry than in any field of pure intellect-'

-7-8:  '-- disbelief-- with the increase and spread of knowledge and expresses itself in proportion to the measure of freedom- But the more notable feature of our modern age is the spread of knowledge to the mass of the people, and there the law is strikingly confirmed- I estimate that there was no age until the period of the French Revolution when 50,000,000 people on the entire earth could read; and there were so many only in two short periods, under the Roman Empire and in China and under the Arabs- To-day more than 500,000,000 people can read, and education proceeds very rapidly amongst the illiterate millions of Russia, Turkey, Mexico, and Asia- This has led to one of the most extraordinary expansions of atheism yet recorded- --'

-9:  '-- What are called religious statistics in our encyclopaedias and works of reference are a mockery- The first annual for 1933, Whitaker's, appears as I write, and it still gives the number of Christians in the world as 682,000,000- It counts in this total almost the entire population of Great Britain, France, and the United States, for instance, while the Churches themselves in those countries do not claim more than 70,000,000 members out of a total population of 200,000,000- Making proportionate and carefully estimated deductions in other countries, we find that 400,000,000 is a very liberal estimate of the actual number of Christians, and half these are illiterate- There can hardly be more than 100,000,000 literate and adult members of Christian Churches to-day- The facts I have given suggest that there is at least an equal number of conscious atheists, generally literate, and this figure has been reached by mass-movements in the last twenty years which still continue- --'

-11: [Haeckel's Riddle of the Universe sells half a million copies - not clear whether this includes translations]


-13-14: [TYPES OF 'GOD': Description of churches as like Court of Louis XIV; bow one's head etc-  '-- the God who can condemn incalculable millions for the sin of a single pair, who has a hell, who demands a bloody sacrifice--  old type of God is denounced - the bishops at Lambeth in 1931 in effect denounced and disowned it--'

	-15:  '-- The changes do not end there- As a reaction to the God of wrath and punishment, stress is laid on the love, the fatherliness, of God- He is an infinite Francis of Assisi or Ralph Waldo Emerson- But can one conceive an Emerson, if he had in#finite power, producing humanity by the long and sanguinary process by which man is now known to have been evolved? Would he have left men to blunder for a hundred thousand years, beaten down by cruelty and racked by illness, to reach even the very imperfect civilisation of to-day- So we get new gods- Many theologians have returned to J- S- Mill's idea of a God of limited power; some return to the Aristotelic God, passionless, as remote and cold as the Jungfrau: some fuse God with the universe and regard him as evolving: some say that he is impersonal, some supra-personal: some mean only whatever working principle or source of energy there is in the universe: some say that God is the idealisation of all that is best in humanity: some that he is the unknowable and all-embracing Absolute- It is only to children, illiterate natives, and poorly educated members of Churches that you can depict one consistent figure and say: This is the Christian God- --'


	17	II  THE EVOLUTION OF THE BELIEF
-17-18: [Universal belief argument:]  'UNTIL the eighteenth century it was generally held that God had revealed his existence to the whole human race in very early times- All tribes and peoples were descended from Adam and Eve, later from Noah and his family, and had preserved in some form a knowledge of the great Power that had dealt with their fathers- The tradition degenerated into a thousand grotesque forms, as they sank to savagery, but amid all their idols and fetiches and witchcraft they retained the fundamental idea of a superhuman power or powers- All the earlier empires had recognised gods, and all the peoples with which missionaries or travellers came into contact had their gods- Even the early Deists, who assailed Christianity and rejected the legends of Adam and Noah, retained the belief in a primitive revelation-
	In the eighteenth century more radical scepticism began, and it was claimed that there were tribes without any belief in gods, or without religion- In the nineteenth century a much wider and more accurate knowledge of primitive peoples was obtained, and many ethnologists confidently stated that there were peoples without religious ideas and practices- This led to a spirited controversy- It had long been the custom to claim that the universality of the belief in God ranked as an argument in favour of his existence- If the earlier revelation were not admitted, it would have to be granted that human reason was fundamentally and universally fallacious in drawing that conclusion- Error, it was said, is local, occasional; if the reason of the whole race agrees upon a certain point, we must consider that reason is working normally and discovering a truth-
	This argument is little used to-day, but since the basis of it concerns us here, a few words should be said about it- Error may certainly be universal until a certain stage of culture is reached- Once, undoubtedly, the belief that the sun circled round the earth, or moved across the sky, was universal- Numbers of errors in the interpretation of nature were universal until science corrected them, in civilised nations, in the nineteenth century- Moreover, this---'


-19-20:	'It is not necessary here to inquire whether there are any peoples without what is vaguely called religion, or what the relation of this is to magic- The point of interest is that we now know of peoples without gods, yet generally with beliefs which show how the idea arose- Such peoples, not yet divided into tribes, are the pure-bred Tasmanians and Veddahs - now extinct - and a few other fragments of a dark-skinned pigmy family which was far older than the Australians or the lowest Africans- I submit that experts on comparative religion have not paid adequate attention to the accounts of the original religious ideas of these peoples which were gathered before any of them became extinct- In a special work on this subject (The Growth of Religion) I examined the ideas of the pure Veddahs of Ceylon, the Tasmanians, the Bushmen, the Aetas of the Philippine Islands, the Andamanese, the Sakai, and certain primitive peoples of South America- It now seems clear that the last-named are degenerate Amerinds, and I would not stress their ideas, while the ideas of the Bushmen are plainly influenced by higher tribes- The rest are clearly fragments of the pigmy family that lived in Southern Asia perhaps a quarter of a million years ago, and the severe inquiry embodied in Professor L- Hobhouse's Material Culture and Social Institutions of the Lowest Peoples justifies me in looking to them for the earliest ideas of the race-
	It is enough for my present purpose that none of them had gods and some of them did not clearly believe even in a double of man or a "spirit," but they mark the stage where the idea of a double begins to enter the mind of the race- I need say here only that I am convinced that the shadow was the chief phenomenon in nature to suggest the idea- They were, or are, quite incapable of general ideas, so that it is more in accord with their psychology to suppose that a concrete fact like the shadow or the dream would first intrigue them rather than general movements in nature- ---'



-23: 'Sir J G Frazer-- magnificent series of studies--  We always run a risk in exaggerating one element out of the luxuriant variety of primitive beliefs, and perhaps Frazer's immense learning and art have brought about an exaggeration in favour of the vegetation-spirit-  The sky-god or sun-god was more important to one half of the race-  It was the beginning of agriculture, about ten thousand years ago, [cp J Jacobs] that raised the importance of the vegetation-spirit or the mother-earth goddess- --'


-24-28: [Long interesting passages here, on 1 internal religious feuds as one type of power struggle/ 2 victory of male god over female/ 3 myth: Hebrews invented monotheism/ 4 Old Testament deliberately compiled or faked to conceal real history/ 5 political accidents relative to Hebrew priests]
	'No priesthood ever resisted the temptation to win prestige from its rivals by glorifying the superior importance of its own god, and there was thus a Ilatural struggle of the gods for the supremacy embodied in a struggle of priesthoods- The most dramatic phase, in and before the dawn of civilisation, was the struggle of the sky-father and the earth-mother- As male priests tended or intrigued everywhere to displace priestesses, which was made easier by the fact that the chiefs or kings were almost always male and preferred male priest-auxiliaries, the odds were from the first in favour of the sky-father- At the same time, the advance which was raising men to civilisation also favoured the sky-father- He was now gradually identified with the social or moral ideals which religion took over, while the spirit of fertility was associated everywhere with vulgar displays and to some extent anti-social tendencies- Adultery, for instance, was now in most places sternly banned as a very disruptive social practice- But the goddess of love was scarcely fitted to be a patroness of the new ideal, and amongst the higher peoples it became closely associated with the sky-father- Osiris, Shamash, Sin, Marduk, Ormuzd, or whatever his name was, became the custodian of social ideals, punishing, either in this world or the next, the men who violated them-
	The earth-mother made, if one may speak poetically, a more spirited and protracted struggle than most people realise, even in the historical period- The ruins
25
of the very high Cretan civilisation, which were opened up thirty years ago, clearly show that the supreme, if not (until a very late date) sole, deity of the Cretans was the mother-earth goddess- The Hittite remains show that there also Ma, as they called her, was the chief deity; the sky-father and sun-god occupying subordinate positions, perhaps as husband and son- It seems, in fact, that the earth-mother remained supreme from Crete to Mesopotamia until branches of the Aryan race, with ideas of masculine supremacy, burst into Asia Minor- We now know that the Amazons were the priestesses of Ma and ruled large cities of Asia Minor- Indeed, the discoveries of the last ten years have made it clear that at the dawn of history from Crete to India the mother-goddess was still everywhere in great honour-
	But apart from Eastern Asia Minor and Syria, where her cult, with the famous temples of love, lasted until Roman times, the male god and champion of social virtue steadily overshadowed her- In Egypt the fertility-principle had been transferred to Osiris, and, while Isis remained popular in a reformed character, the cult of the stern judge of the dead, Osiris, was associated, even down to Greek times, with practices which would not be tolerated to-day- In Babylonia, which was far sterner on the sex-code than Egypt, Ishtar, originally the earth-goddess, took on other and more respectable functions as the Queen of Heaven- Herodotus's story that in his time all Babylonian women still sacrificed their virginity in the temples is preposterous and contradicted by the remains, though some old temples of this type may have lingered- The Syrians, like the Hittites, clung to the earth-mother and the cult of love, and the
26
older parts of the Old Testament show how the Hebrews followed them until a few centuries before Christ- In the end it was Persia, with its sharp contrast of light and shade, of spirit and matter, that inaugurated the final war upon the old goddess, and it was Persian ideas that triumphed in the work of the later Hebrews, some of the Greek philosophers, and Christianity-
	There was thus a natural tendency, in fact there were several tendencies, to monotheism, and no student of comparative religion to-day can do other than smile at the idea that the Hebrews first preached it- They were, in fact, not monotheists until they came under the influence of the Babylonians- Until that date they said merely that Jahveh was their god and the most powerful god in the world- The Old Testament, instead of being a unique account of the evolution of religion, was, as we have it, expressly compiled to conceal from the Hebrew people their real religious development- We now know that monotheism is far older- Psalm 109 in the Old Testament is an Egyptian hymn of the monotheistic cult which Tut-ankh-amen suppressed, and we have far older moral treatises, such as The Maxims of Ptah-Hotep, in which the writer speaks of God, not gods, or ignores all deities- In Babylonian literature also there are: monotheistic hymns and prayers that could be used in modern churches- In China, we find Heaven (or the sky-god) the only deity, in any reasonable sense of the word, before the Hebrews were civilised; in Crete the earth-mother was long the sole deity; and in Persia, above all, Ormuzd was the only deity (Ahriman being an evil principle of limited power) long before Jewish prophets said that Jahveh was the only existing god-
27
	Since the Old Testament is admitted by biblical scholars to be a work in which fragments of literature of widely distant dates are arbitrarily fused in a narrative that is largely fiction, for the express purpose of concealing the truth about the cult of Jahveh, it is far from easy to say what happened in Judaea- A heavy mist, in which a few verifiable historical facts may be discerned here and there, covers the land until the early prophets, in the eighth or ninth century B-C- These prophets are not so much monotheists as men who reproach the people for preferring foreign Eods to the national Eod- In spite of them and of the fabrication of a sacred book or Law in the year 622 B-C-, the Jews continued to do this until the Babylonian Captivity- The long sojourn in Babylonia, in close touch with the Persians and Babylonians, gave the Jewish priests impressive examples of powerful priesthoods, and in 438 B-C- Ezra and others returned to Judaea, to build up the real monotheism of Jahveh and trim the nation's forgotten writings and traditions in the interest of the new cult-
	hus political accidents enabled the Hebrew priests to crown the monotheistic tendency which was found in the whole religious world of their time- It was by no course of philosophic reading or religious intuition that they attained monotheism, and the legend of messages to Abraham and Moses is now cherished only by the uneducated- There was no more moral or religious "genius" in Judaea than in Egypt, Babylonia, or Persia, which we now know more fully than they were known in the days of Matthew Arnold- But the Hebrews were a small people, a few thousand strong, occupying a single town and its district, and the priests of Jahveh were not checked by rival priesthoods
28
 as were the priests of Marduk- They made their cult exclusive by means of persecution- Meantime, however, the philosophers of new civilisations had reached monotheism by more refined and disinterested methods- Christianity was to combine their speculations with the monotheism of the Jews and become a world-religion- We must therefore turn to the philosophers, and see on what grounds they sustained the essential belief of the popular religions they despised-'



	29	III  GOD IN ANCIENT PHILOSOPHY
-29: [cp Russell on fall of Rome:] '-- savages-- early cilisations-- but we must regard with more respect the convictions of those men of high intelligence whom we call philosophers- --' (but how do we know they are of high intelligence?)

-30-31:	'We may omit the tiresome verbiage of early Hindu sages, which led, as early as 600 B-C-, to the atheistic Sankhya philosophy of Kapila, in which Buddha and the founder of Jainism were cradled- Of the Chinese sages of the period, Lao-tse and Kung-fu-tse, we need say only that they dissuaded men from worrying about God and clearly did not believe in him- The story begins, as far as our knowledge goes, in the Greek world- There are reasons for thinking that in the completely lost literature of the Phoenicians, the chief tutors of the Greeks, a good deal of early philosophic speculation has perished, and we are very imperfectly acquainted with contemporary thinking in Persia, Babylonia, and Egypt- This has given rise to the [note: myth:] myth of the Greek "genius" for philosophy: to the idea that their superior mental endowment enabled them to open a quite new chapter in the history of thought- Many add, in fact, that we ought to be impressed by the fact (which is not a fact) that as soon as a race applies reason to religious questions, it at once discovers the existence of God and a spiritual world and provides an enduring basis of belief-
	It is important to learn how modern history has corrected these errors- We now know that the earliest pioneers of the Greek race, who reached the Mediterranean at least in the fifteenth century before Christ, [sic; is this from Homer?  Archaeology?] found themselves on the fringe of a great civilisation, stretching from Crete to Asia Minor- They destroyed this with all the savagery which Goths and Vandals would later exhibit, and, except for a half-barbaric art in the palaces of some of their petty kings, they remained, amidst the magnificent ruins, blind to the lure of civilisation for six or seven centuries- But the barrenness and poverty of a great part of Greece drove them overseas, to Asia Minor and to South Italy, and there, mingling as peaceful immigrants with men of older nations, they at last learned the lesson of civilisation- In the already ancient cities of the coast of Asia Minor, in particular, they found an advanced and cosmopolitan culture- Thoughtful merchants from Phoenicia and Egypt met Persians and Babylonians, Syrians and Lydians- Nearly every figure of distinction in early Greek history belongs to that cosmopolitan world- There is, in fact, ground to suspect that some of the earliest philosophers were of mixed Greek and Phoenician blood-'

-31: '-- Professor -- Drachmann-- finds that only ten known Greek and Roman thinkers, and few others, were atheists in the whole thousand years- But this is extremely misleading- --
	-- this restriction of liberty, or the need to disarm fanatical democratic authorities--'

- 32-34:  [MOSTLY ON IMPORTANCE OF IONIAN GREEKS] '-- the third great application of reason [sic; I'm not sure what the first and second were] to the question of gods ended in general scepticism-  I have already pointed out how critical thinking about the same period in India led to the atheism of Kapila, Mahavira (founder of Jainism), and the Buddha, and in China to the atheism of Lao-tse -- and Kung-fu-tse- But there is another serious fallacy in the common references to "Greek thinkers-" Most of our essayists and religious writers think only of Socrates, Plato, and Aristotle, and they therefore represent Greek thought as spiritual and theistic- The truth is that Greek philosophy had been enthusiastically cultivated for more than a century and a half before there were any philosophers at Athens, and that the two or three spiritualist philosophers had immeasurably less followers in the Greek-Roman world than the materialists and sceptics-
	Details of the different systems may be read in Mr- Benn's excellent popular History of Ancient Philosophy - though even this misleads as to the influence of Plato and Aristotle - and here I must be content with a few general remarks- The first philosophers of European civilisation appeared in the section of the coast of Asia Minor which was known as Ionia, and the school or system they founded is therefore
33
known as the Ionic School- In popular references to Greek philosophy this school is treated as of little importance- It was dogmatically materialistic from beginning to end, and the Greek Christians who later preserved the works of Plato and Aristotle have not spared a single work of the Ionic school- A poem by the Roman poet Lucretius and 3 few Greek fragments are all that we have-
	Yet the Ionic school was the most enduring, the most important from the scientific point of view, and, if not the most influential, one of the two schools which in the long history of Greece and Rome had far more influence than all the others put together- The other was the Stoic School, also dogmatically materialistic, but we will return to it presently- The Ionic School began with thoughtful merchants (Thales, etc-) in the cities of the Asia Minor coast in the sixth century B-C- Their systems, details of which need not be given here- were attempts to explain the world on natural principles, and all agreed in saying that it and all its contents had evolved, as we now say, from one or more material elements- Sayings of these philosophers preserved by tradition - for they were sages and moralists of high honour in their cities - occasionally refer to the gods or God, but these are vague and unreliable words taken from oral tradition- Gomperz, the great historian of Greek philosophy, says of the second leader of the school, Anaximander: "Nothing seemed to him divine but Matter-" One may suppose that the sages, under popular pressure, were - like many modern sages - respectful about gods, but their whole work was to give a natural philosophy of the universe and a purely human ethic-
	The Ionian cities were ruined by the Persians, and
34
we then find representatives of the school in another colony far away from Athens: the region in which Aristotle would presently be educated- It will suffice to say that these men (chiefly Leucippus and Democritus) worked out the idea of atoms and explained the universe and all its contents as the outcome of an eternal evolution of an infinite number of atoms- Their ethic also, which made a deep impression on contemporaries, was purely humanitarian- For a century other schools then displaced the Ionic, but its ideas were fully accepted and developed by the famous Epicurus, one of the most learned of the Greeks - he is said to have written three hundred books - and, in spite of a ridiculous tradition, a man of almost ascetic life and moral teaching- All his books have perished, and it is usually said that he admitted gods, but placed them in some remote corner of the universe out of all contact with the world and human affairs- If he did say this, it is a clear concession to popular prejudice; but the fact is that he regarded it as the great advantage of science that it destroyed superstition (or explained the world without gods), his ethic was purely humanist, and the only known work of his school, the poem of Lucretius, explains the belief in gods as a superstition born of fear-'
	---
	35:  'It will now be seen why in this short sketch I, quite contrary to the usual practice of historians of philosophy, devote most space to the Ionic-Epicurean school, and least to the great Athenian thinkers- There is in the historians no dispute about the fact that, while Plato inspired a school of Neo-Platonist mystics some centuries later in Alexandria, and Aristotle came to have an immense influence on medieval Europe, the spiritualist philosophers had very slight and short-lived influence on their own world- Gomperz, one of the highest authorities, tells us that "nine-tenths of the ancient philosophers" regarded the mind of man as material, and certainly those of them who mentioned gods took them in the same sense- This will be a sufficient shock to those who fancy that "deep thinking " always resents materialism, but it is important also to realise the second point I made- The one Greek thinker in ten who was not a materialist had little influence in the Greek world- Aristotle at once demolished the philosophy of his master Plato, and few followed it during the next five centuries- But Aristotle himself left Athens in disgrace, for political reasons, and, as Mr- Benn says, "for nearly ---" etc-


- 42-43: [Alexandria & 'the weird jumble of ideas known as Neo-Platonism']
- 43: [ROME & myths about Roman morality:]  'Let me point out first that the common practice of saying that the Romans under the Republic were religious and austere and their successors under the Empire irreligious and profligate is historical nonsense- ---'
	-44-49:	[CONTINUES LOOK AT ROME & ITS FALL, AND COMPARISONS WITH GREEK EMPIRE & ARABS; ?TRIES TO SHOW HIS LAW ON SUPERSTITION HOLDS:]  'But the really greatest age of ancient civilisation, the age in which slavery was denounced and the lot of the slave at least humanised, when woman was freed from injustice and there was an extraordinary development of education, charity, and benevolence, had still to come- Since this is called the Stoic Period, we should like to ascertain if its inspiration was in the Stoic doctrine of a material God- The writings of the philosopher Seneca, just before the period opened, and of Marcus Aurelius at its close, seem to give most people this impression- But Seneca - even if we admit that he had any influence on legislation - expresses in his essays a profound admiration of Epicurus, while the ascetic and mystic Marcus Aurelius merely inaugurated the worst period of national decay- On the other hand, the greatest and the really effective emperors of the time, such as Hadrian (and his wife), were Epicureans and atheists- Rome was, Boissier, one of the best authorities, tells us, "a sort of centre of free-thought-" Hadrian's personal friend, the orator Dio Chrysostom, gave public lectures, of the modern ethical type, in the Forum- As shorthand was well known, we have his lectures to-day and can read his fine attacks on slavery (before an audience of aristocratic Romans)- But the men who chiefly
45
led this finest century of Roman history were the emperors Trajan, Hadrian, and Antoninus, and the great lawyers- As far as we have evidence- none of them took Stoicism in the strict religious sense-
	The period closed with the most strongly theistic and religious of all Roman Stoics, Marcus Aurelius; and it is an ugly comment on the way the lessons of history are usually thrust upon us that his reign led to the first grave period of national deterioration- Rome slowly recovered, and the half century before its fall or final weakening was one, not of vice, as is so commonly assumed, but of great sobriety and Generally excellent character- Of the leading educated Romans of this time, not one of whom would embrace Christianity even when it was established by law, Sir Samuel Dill says:

  Men like Symmachus, Flavianus, and Volusianus were
  often sceptics at heart- They may have believed vaguely
  in some divine power - - - but their real devotion was to
  Roma Dea-

St- Augustine came to Rome at the time, and he tells us that in the schools the Academics (sceptics) were in the ascendant-
	Rome fell, and civilisation died in Europe- If it were true that, as is commonly said, we owe this terrible tragedy, almost the longest and worst reaction in history, solely or mainly to the barbarians, culture ought to have been sustained in the eastern or Greek half of the Empire, which was not affected by the invasions of Huns and Goths- But from the time of the murder of Hypatia, whom Kingsley totally misrepresents - she was an elderly lady, chiefly devoted to science and probably a sceptic - not a single Greek name is mentioned in any history of science or philo
46
sophy- Justinian closed the schools of Athens, which still defied the new religion, and civilisation, save for ecclesiastical art, perished in the East as well as in the West- Science was completely extinguished, and character became gross- The one outstanding achievement was the Justinian code of law, and historians suspect that its real author, Tribonian, was the last of the Greek atheists- So Dean Milman admits-
	The causes of this collapse of civilisation do not concern us here, since it is hardly necessary to remind the reader that, while atheism had consistently grown with the growth of knowledge- it was now extinguished with the extinction of knowledge- And the next important phase of history again illustrates the law- The Arabs founded a civilisation which, if it was in a few respects inferior to the Greco-Roman, was actually superior to it in the advancement of science and all positive knowledge, the education of all classes, the practice of philanthropy, and general prosperity- Let me point out in passing that this wonderful civilisation, which is so inadequately treated in our general histories, shows the gross fallacy of ascribing the long Dark Age of Europe to the barbaric invasions- Europe took fourteen centuries to rise once more to the Greco-Roman level; but the Arabs, who started from a level of barbarism at least as low as that of the Goths, created a fine civilisation in Syria in less than half a century after the death of Mohammed, and within two centuries they had a brilliant civilisation stretching from Spain to Persia-
	But I am concerned here only with the creed of its philosophers and its relation to the law of the spread of atheism- The first Arab civilisation, centred on Damascus, notoriously had its rise in atheism-
47
The reason is so simple that no-one can dispute it- Mohammed's bitter enemies in Mecca had merely concealed their hatred and contempt of him under a compulsory profession of Islam, and thirty years after the death of Mohammed a member of the most sceptical and embittered of these Mecca families won the Caliphate- He and his successors derided the Prophet and his Allah and, naturally, knew no other God- Damascus, the centre of the new civilisation, was full of scepticism and blasphemy- It was from here that Islam was carried to Spain, which in a century or two saw the most brilliant of the Arab civilisations; and here again, in the finest periods, scepticism, from the Caliph downward, was abundant- On the eastern wing of the great Mohammedan empire it was chiefly the Persians, who embraced Islam only nominally and under compulsion, who, as ministers of the Caliphs, sustained the civilisation- Their general creed is familiar to everybody in the Rubaiat of the poet-scientist, Omar Khayyam- But even a summary account of the rise and spread of atheism in the Arab-Persian world, whenever the fanatics had not power to prevent it, is so long that I must refer readers to the fourth volume of my Rise and Fall of the Gods-
	Although philosophy was assiduously cultivated by the Arabs and Persians, for in no other civilisation was learning ever so richly rewarded, there was not the same originality and progress as in science- It was the remains of old Greek literature and Syrian art that had inspired Arab civilisation, and to its philosophers Aristotle seemed to have spoken the final word- We should, however, know that the most distinguished of the Arab and Persian philosophers - Averroes in Spain and Avicenna in Persia - lived in
48
periods when fanaticism was in power- They disarmed the orthodox by blending a few Neo-Platonist ideas with a rather distorted version of Aristotle's Prime Mover- I have called it a "diplomatic pantheism-" We must be content in this case to recognise that the law is fully verified: atheism spread in proportion to the spread of knowledge and of freedom to express oneself-
	This brilliant civilisation, which circled the planet from Portugal to China while Russia was still uncivilised and the rest of Europe hardly better, was bound to shine across the Pyrenees- Indeed, in Sicily it was only two hundred miles from the barbaric Rome of the tenth-century Popes- The first effect was to inspire the chivalry and troubadour movement, and we are beginning to realise how very largely it was sceptical and anti-clerical- From this broad anti-Christian mood atheism began to emerge here and there, but details cannot be given here- What interests us is that this movement and the growing admiration of the Moors and Saracens - the Arabs of Spain and Sicily - [Note: SCHOLASTICISM forced:] compelled the Medieval theologians to develop a Catholic philosophy, with rational proofs of the existence of God- The earlier Schoolmen had followed the dreamy arguments of Plato, as imperfectly given in St- Augustine- Now, confronted with sceptical Arab writings, the Schoolmen gradually transferred their theology, in so far as it was supposed to have the support of reason, from a Platonic to an Aristotelic basis- Thomas Aquinas, the greatest of the medieval thinkers, was chiefly instrumental in this evolution of Catholic theology- He was convinced that, in order to meet unbelievers, the fundamental doctrines (the existence of God and the
49
immortality of the soul) must be proved by purely philosophical arguments---'


49-50: '-- But within three centuries the Scholastic structure was in turn assailed- The fall of Constantinople in
50
the fifteenth century drove Greek scholars to Italy, and the writings of Plato were restored to honour- The cultural movement which we call the Renaissance was, in Italy, largely a restoration of Plato's principles in opposition to the Schoolmen; and other causes were contributing to the downfall of the Scholastic system- It is probable that the invention of printing would of itself have sufficed to modify the scholastic régime- It was largely the dearth of books and dearness of parchment that had held the youths of Europe at the feet of oral teachers- But a greater disturbance was in the veins of Europe- It was developing rapidly in intellect and feeling, and the old system was doomed- In quick succession the Humanist movement was followed by the circumnavigation of the earth, the discovery of the astronomical universe, the spread of the scientific spirit, and the Reformation-
	The next phase of philosophic theism is, therefore, the rise of independent lay philosophers, who seek to rescue theistic evidences from the wreck of the Scholastic structure- Scotus Erigena had been an early independent thinker of this type, and had fallen into the heresy of Pantheism- Giordano Bruno, a rebellious monk a man with, for his age, an astounding appreciation of the real character of the universe - also ended in an identification of Nature and God- The spirit of the Renaissance spread--'



	54	IV  THE NATURE OF THE EVIDENCE
-58-59:  'The mischief is that these "psychological" theories [Wm James after Peirce = Pragmatism, & Dewey, & Schiller = Humanism & Bergson] of knowledge are abused by religious writers- They assure their perplexed and hesitating readers, not that one or other thinker like Dewey, but that "modern philosophy" has shown that we must not attach too much importance to the pronouncements of the intellect- Hence, if the argumentative reasons put forward for the belief in God are feeble or elusive or open to criticism, we must remember that mere intellect does not matter as much as was formerly supposed- Again, when a man is seriously impressed by the failure of the philosophers of more than two thousand years to find a consistent and generally acceptable proof of the existence of God, we are reminded that they were narrowly intellectual and used only a "bloodless logic-" We shall see later how much this vague bearing of the new theories is used in recent theistic literature; though it Is rarely added that James, Dewey, and Bergson have given no more support to monotheism than their predecessors did-
	There is, however, a more specific use of the new theories which it is necessary to consider- There have been in all ages mystics who professed to intue <sic; when did this become 'intuit'?> reality directly, without the intermediate aid of reasoning- While the ordinary religious man deduced the power or wisdom or beneficence of God from the features of the visible world, by an act of reasoning, the mystic saw them by immediate mental vision- You may legitimately
59
ask the former for proof - you may test the validity of his reasoning - but you cannot ask proof of the latter- He cannot expect his experience to impress you, but it is more convincing than proof to him- This theory has an obvious advantage in a sceptical age, and what we may call a semi-mystic theory of the "religious sense" or religious instinct has been propagated- Besides the internal and external senses, are there not such things as a feeling for art and a peculiar individual faculty for mathematics or writing poetry? Why not a religious sense? The writers go on, in fact, to affirm that the possession of this sense is given in experience - the experience of religious people - as certainly as any fact of science; that the universality of belief in God, which they persist in asserting, is the natural expression of it- If you speak about the growing and widespread atheism or agnosticism of our intellectuals, the answer is now easy- They developed intellect at the expense of the religious sense- Why may not excessive development of reason lead to atrophy of the religious sense, just as it often (they say) leads to a decay of the aesthetic sense, or even of the olfactory lobes?
	We shall see presently that an amazing amount of literature about the existence of God takes this line- ---'



-64-65:  '-- The retreat is being prepared for a time when the disdain with which nearly all philosophers now regard the old "proofs of the existence of God" - from order, design, beauty, or causation - becomes fully realised by the general religious public- The last phase is that, if you believe there is a God, there is a God- Life would soon be topsy-turvy if we proceeded generally on such lines- The religious education which is still enforced upon nearly every child, the privileged position of the Churches with their chaplains and their influence on the press and broadcasting, the mental inertia or lack of leisure that disinclines most people to examine their religious ideas seriously, the untiring efforts of forty thousand ministers, the will-to-believe of those who economically depend on religion or for other reasons cling to the Churches, and the emotional accompaniment of the belief, fully explain that strong belief in God which some imagine to be a direct perception- We shall later find some of
65
the leading clerical writers confessing that the majority of members of Churches even have no such "apprehension" of God and do not claim to experience it- --'




	66	V  THE ORDER AND BEAUTY OF NATURE


	89	VI  THE MORAL ARGUMENT
- 89:  'More than a hundred years ago the famous German philosopher, Immanuel Kant, declared that theistic arguments from the order or other features of the visible universe were invalid, and that the phenomenon of conscience alone guaranteed the existence of God- It was from no foresight of the victorious advance of science that Kant pleaded for a retreat from cosmic to moral arguments- His reasons were metaphysical, and were based upon a critical study of the "pure reason" or speculative intelligence- I do not accept the limitations which he imposes upon pure reason, and his view is not at all recognised as a permanent doctrine of philosophy- But his prestige and authority had a profound influence on his generation, and it became common to desert the beaten paths of theistic reasoning and search for God along new avenues-
	Kant passed from the study of pure reason to that of "practical reason," or the moral intelligence, and ---'
	-93: [Note: connection between beliefs and social environment:] '--right and wrong- Our differences and disputes, and our appeals to the test of social consequences, clearly show that conscience is in this sense our common intelligence--- And there is a further change in its supposed imperiousness-  -- it was pointed out twenty years ago by Mr Moberley in an important work of Christian apologetics, Foundations (1912)-  The old idea that the sense of obligation implies a moral legislator has, he says, "been undermined by the spread of democracy" (p-462)-  In Kant's time lawgivers were autocrats, like Louis XIV or George I-  If you detected an imperious law in your conscience, you naturally looked for the autocratic lawgiver-  Today "neither the origin nor the validity of human laws implies a monarchical lawgiver-" We are accustomed to see laws formulated by the will of an entire community---'


-95:  'You cannot infer from a phenomenon that God exists unless you prove that his existence is essential for the production of that phenomenon-
	There are, of course, many theories of the origin of morality besides that which I have placed in opposition to that of the theist; but it is not necessary to consider them here- ?There is, for instance, the intuitionist theory, which detaches the moral law from both God and humanity, and conceives it as a self-existing law perceived by an intuition of the human mind- Since this philosophical view explains neither the origin nor the (comparative) imperiousness of moral feeling, I propose to disregard it- Further, the social view of morality has many shades, and is variously known as Utilitarianism, Hedonism, or Humanism- It is necessary here only to resent the misunderstanding, or libel, which causes many to assail Hedonism- Hedone is the Greek for pleasure; and it is a common error, much fostered by St- Augustine, to suppose that Epicurus and his followers regarded " pleasure " as the supreme good and the test of morals- Epicurus led a life of great sobriety and high culture - "plain living and high thinking," in a modern phrase; and neither he nor any other serious moralist ever concluded that pleasure was the aim of moral legislation-  On the other hand, it is unnecessary to choose between "happiness" and "utility" as the test of morals, since both words must be taken in so wide a sense that they practically coincide-  --'

-97-109: [FOLLOWING EXAMINES MORALS FROM THE 'LOWEST RACES OF MAN' UP TO, PRESUMABLY, THE HIGHEST:]  '-- moral feeling of the lowest races of men, and proceed upward from that level-
	A number of works have been written in recent years on the subject, and there is now no anthropologist or sociologist of importance who questions the natural evolution of moral feeling- The old legend of the giving of an elementary decalogue on the summit of Sinai is outside the range of discussion- The Old Testament itself states that the Hebrews had previously sojourned in Egypt, and we know from the Egyptian remains that that nation had very advanced moral ideas- It is, in point of fact, most improbable that the Israelites were ever in Egypt; but the fact remains that Egypt and Babylon had moral codes comparable to ours thousands of years before Moses is even claimed to have existed, and that at least the Assyrian and Babylonian moral culture influenced the Jews- We have to go among the lowest peoples of the earth, who represent man in the remote Stone Age, if we would discover the beginning of moral feeling-
	It is impossible here even to summarise the mass of evidence we have as to the moral notions of the lower races, of which Professor Westermarck has made learned and careful collections in his works- It is to be regretted that writers on the subject, from Herbert Spencer and Tylor <sic> onward, do not arrange the peoples they quote in the ascending order of their culture, so as clearly to exhibit the evolution of moral and religious ideas- A certain school of anthropology denies that we can do this, but the severe work of Mr- Hobhouse and his colleagues, which I have already quoted, entirely justifies us in taking the Veddahs, Tasmanians, and a few other peoples as the scarcely altered survivors of the human race of well over a hundred thousand
98
years ago- They "do not recognise virtue, but they do not practise vice," says Dr- Haddon- In other words, they have no moral ideas, but the simplicity of their life gives little temptation to anti-social behaviour- They are monogamous - a custom apparently inherited from ape-ancestors, since the apes share it - and, as they live in single families or groups of three or four related families, a man has little opportunity to be unfaithful- There is almost nothing to steal - nothing you cannot easily make - and they are as generally peaceful as members of one large family may be expected to be- They have neither religious nor moral ideas nor any apprehension of law- At the most we may recognise in their case a dim consciousness of a duty to adhere to the traditions of the community; but it is certainly only a matter of tradition, which has great force among primitive peoples-
	Even when we rise to a higher level of savage life - say, the Australian aboriginals - the best authorities still differ as to whether there is any moral feeling- It appears so gradually and insensibly that it is impossible to assign a definite stage to its appearance- A time comes when the tribe consciously admits laws of conduct, and thus formulates a primitive decalogue- The most grotesque aberrations of the moral feeling develop at this stage, but they hardly concern us here; it need only be said that special economic conditions, tribal needs, or superstitions will generally be found to account for these deformities- What we are concerned to recognise is that throughout all these early stages morality has a plainly social character- The unconscious virtues of the lowest peoples are precisely those habits which contribute most to the welfare of the community - peacefulness, honesty, monogamy, and hospitality- Chastity they know not; but they strictly respect each other's wives, which contributes largely to their peace- They have unconsciously, by a kind of natural selection, acquired socially useful habits-
	Morality arises when the intelligence develops sufficiently to recognise the social value of these habits, and the elementary law of conduct is laid down- The Hebrew decalogue is, apart from its theological clauses, merely a legal expression of the traditions of the lowest races- When those traditions are reflectively weighed and formulated, we have morality- Nor does this purely social character alter when we rise to higher peoples- Monogamy is apt to disappear, and cruelty is often cultivated instead of the primitive kindliness- The infants and the aged are frequently put to death, and human sacrifices of a horrible character begin- But now that the primitive peoples are organised in tribes and roam over broad hunting-grounds, warfare begins and cruelty or ferocity is a useful social quality- As the tribe increases, moreover, food often runs short, and the young or the useless aged (who are commonly quite willing) must be sacrificed- Other conditions disturb monogamy, while the growing belief in spirits occasions repulsive efforts to conciliate them- Even in its aberrations morality develops along social lines-
	At length the developing moral feeling is combined with the developing religious feeling- Anthropologists have now made it quite clear that the two arose independently, and amalgamated at a relatively late stage- It hardly concerns us here to ask whether this union was or was not of advantage to morality- If we concluded that it was, we should not be in the least tending to show that the religious ideas were true;
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but, in fact, it seems that the stereotyping of moral codes in sacred books, the distortion of moral sentiment by crude dogmas, and the facilities generally provided for releasing the sinner from his sense of sin, have probably outweighed whatever advantage morality derived from the alliance- Certainly, the general morality of Europe did not improve when Christianity added its (theoretically) weighty sanctions to the moral law- Where morality was again separated from religion, as in educated China, in Japan, in ancient Greece and Rome, it was, as a rule, even better observed than in the Christian Middle Ages- And now that the majority in every advanced civilisation decline to seek any inspiration in Christianity, we have, in most respects, the least criminal and best behaved generation that the world has yet known- It is conscious of the social interest of good behaviour-
	These may seem rather dogmatic historical statements, but I have written large works on each of them and must here speak summarily- The evolution of the moral code and the recognition that it is a social code, except where superstition or other primitive errors warped it, are now common elements of the science of ethics- But the reader must be on his guard if he consults manuals, especially English manuals, of that science- It was long a part of philosophy, and the philosophical method is still far too much used in it- However, the evolution of the moral sentiments in the race is now denied by no scholar, and reluctant as the philosophic ethicists are to admit that moral law is not something more august than social law, the facts irresistibly compel that conclusion- Let me add two further considerations before I point the lesson of this chapter-
101 
	The first is that if we can imagine any civilisation abandoning moral law under the impression that it is purely Christian or theistic law, we see at once that, for self-preservation, it would soon be compelled to formulate again a code of justice, truthfulness, honour, kindliness, and sobriety- It might merely discard the word "moral" or "ethical" and speak rather of social law- The only disputable clause is that concerning the relations of the sexes, and it is already plain that this great controversy of our age will be settled on strict considerations of social welfare- And the second point is that the clergy arc amongst the first to appeal to such considerations- It is not enough for them to urge that morals will decay if the belief in God decays- They have to show, and are very eager to show, that this would gravely injure the social well-being- They put before their readers lurid visions of the vices of ancient civilisations and represent these as the cause of decay and collapse- It is true that in all these cases they give an entirely false and perverse version of the historical facts, but that does not concern me here- It is enough to notice their social appeal- [Note: rule of 2:] They are, in fact, in a dilemma- If they plead that the world will be ruined by an abandonment of the moral sentiment, they confess its social nature; yet if they cannot show that there would be social deterioration, their appeal will have no force in our generation-
	We must conclude, then, that the moral order no more testifies to a supreme intelligence than the physical order; no more than the social order, of which --'


	104	VII  SOME POPULAR APOLOGISTS
-107: 'Two American sociologists-- analysed-- Who's Who in America-- Unitarians have 1185 per 100,000 in-- even Episcopalians (corresponding to the Church of England) have 156 per 100,000-  But the Catholics have only 7 per 100,000, and a large proportion of these are merely Church officials or people of wealth and social prestige- --'

-109: 'In the first edition of this book I went on to examine the Atheist's Dilemma, by Dr- Warschauer, the popularity of which twenty years ago showed that the Nonconformist churches generally were not at all willing to leave the appeal to reason, or the defiance of our philosophers, to Catholics- For Dr- Warschauer and the millions who still regard his book as authoritative, these old proofs demonstrate the existence of God with flawless and irresistible logic- We get the usual proof that there is a First Cause, and it is proved to be intelligent because man is intelligent, and the cause must be "adequate to the effect-" In all this it is, of course, ingenuously assumed that man's mental qualities are not the function of his nervous system- Then, in working-out the argument from design, Dr- Warschauer puts the alternative of "chance" or "purpose" as naïvely as if the thousand-million-year process of evolution producing organisms, without guidance, were as wild an idea as supposing that you could mix up a mass of type and produce a poem- Incidentally he appeals throughout to what "science cannot explain" as plain proof of the action of God; and his knowledge of what science can or cannot explain is rudimentary-'


116ff:  [McCabe cuts loose with lots of books (including two publications of his own, on microscopic observations & on evolution in 'The Outline of Science-')]
	'--- [Finding God by Dr A H Gray] even to young men, unless they all live in monasteries- And it does not improve matters to learn that "a great many" remain in the Churches who have no belief at all- We are told on one page (20) that " the percentage of people who are capable of mystic experiences in which God is directly apprehended is small," and ten pages later that "most people do not get their faith by reasoning" but by "certain experiences-" The first and most important of these is beauty- It is "an experience of God," and "what has prevented the threatened tyranny of materialism is the fact of beauty and of mankind's eager and glad recognition of it" (p- 41)- After this we need not examine how we "find God" in our sufferings, other people's sufferings, love, and fellowship-
	Professor Brown's work is more severe and pretentious- It has 240 pages, just three of which are devoted to genuine attempts to prove the existence of God- Intuition is the surest source of belief- We perceive God directly just as we perceive any other reality- But we help this out by reasoning, and in a single page we get the arguments for a First Cause, a designing cosmic mind, and a God as the source of values- Scientific difficulties are met by the assurance that "scientists as a whole" have moved beyond the materialistic position of the last century, and that "many of the most eminent" now believe in God- He names six, one of whom is not a scientist and three are not eminent-
	Professor W- M- Horton differs- Instead of a world eagerly seeking God he sees a great decay of belief- The world is making "a rake's progress " to complete scepticism- Presently we learn that all of us do "in a sense" experience God, and this is the only sure way to faith- The new natural theology is to be an empirical science, not a series of deductions from nature- In fact, Professor Mackintosh has written a book called Theology as an Empirical Science- It builds on our intuitions of God- In the end, however, Dr- Horton tries to put a stiffer frame into his plea by returning to emergent evolution, purpose in evolution, and a principle of integration- And we are asked to remember that in all the great decisions of life we act on imperfect evidence-
	Such works allow a temporising policy: the new theism, based on intuitions, may not make good, so we do not entirely disavow the old evidence- In point of fact, in the Churches themselves the new school is having a rough time- Its fundamental principle is that God is immanent - most intimately present everywhere - so that, since he is in the mind, apprehension of that fact seems plausible- But a storm is sweeping over the Christian world from Germany, where the school of Karl Barth - to say nothing of distinguished theologians like Dean Rashdall - scorn the doctrine of immanence- In one of the recent booklets of the Lambeth Series (Looking Forward, 1931) Canon Raven warns Churchmen that the doctrine of immanence is "powerfully challenged," and that "the most influential thinkers" - that is to say, theological thinkers - in Europe (K- Barth, etc-) "are in revolt against any attempt to express religion in terms of scientific thought-"  As this doctrine of immanence is basic to the belief that the mind can have a direct apprehension - they fight shy of the word perception - of God, we must see some effect of the revolt against it in the most recent
118
books, with their reversion to the old arguments- Two other booklets of the Lambeth Series published in 1931 are of the same class- In God and the Modern Mind Archdeacon Storr makes a feeble and very brief attempt to prove the existence of God from " the history of this planet which science puts before us-" As part of what science puts before us we have, as usual, the "emergent evolution" of life and mind- One wonders how the author of that helpful theory was overlooked in the distribution of knighthoods for reconciling science and religion- The rest is proof of purpose in evolution- In God in Science Archbishop D'Arcy follows the same line: purpose in evolution, emergent evolution, and a cosmic integrating principle- At one point he relies on Professor H- S- Jennings's statements about lowly forms of life, and he does not tell his readers that they were published in 1904, and that I claim to have refuted them by my own microscopic observations (in The Evolution of Mind)-
	This fresh appeal to nature is in part inspired by the supposed recent discoveries of science (meaning the Jeans-Eddington outbreak) which "favour religion-" I defer these to the last chapter, and will here conclude the review of popular apologetic literature of the last ten years- Most of it, until the last year or two, disavowed the old arguments and claimed enthusiastically that argument is no longer necessary- This is the burden of a book by Dr- H- R- Mackintosh, The Christian Apprehension of God, which the Student Christian Movement issued in 1929- The author seems to have seized upon the statement of Sir A- Eddington that we know God just as simply as we know our friends- If you have "a personal conviction of faith," why want arguments? It is incredibly naïve- Professor E- A- Burtt follows much the same line in his Religion in an Age of Science (1930)- The only thing needed is to remove the unfavourable conditions of modern life which prevent so many from experiencing this direct apprehension of God-
	Dr- R- F- Horton in his last apologetic phase vacillates between the two kinds of evidence- He begins boldly: "Is the Master Faculty Reason?" And he tells us that " the thought of our age" says, No- [Footnote: The Capacity for God 1926] One is frankly puzzled about the frame of mind of these divines who convert Professor Dewey, Bergson, and G- B- Shaw into "the thought of our age" and represent that Sir A- Eddington and Sir J- Jeans are "the science of our time-" However, it seems that the thought of our age - that is to say, one particular school of theological thought - tells us that the Master Faculty (a word that was expelled from psychology in the days of Gladstone) is "that which puts us into relation with the Power that conceived and made us-" Yet I read Dr- Horton's book with much joy- After putting reason in its place, he turns to the usual art of making inferences from nature, as the respectable science of our time presents it- For this he uses particularly the articles on physics and astronomy, and the story of evolution in The Outline of Science- The book is the Bible of Nature, he says- He is, of course, under the impression that Sir A- Thomson wrote those articles- The fact is that, though my name docs not appear, I wrote them- It is the first time any of my work has been bracketed by divines with the Bible-
	Dr- W- R- Matthews, Dean of King's College, may resent my putting his God in Christian Thought and
120
Experience (1930) amongst the popular apologetic works, but the philosophers would ?eclually resent ?m` putting it in the next chapter; especially as he says that "philosophers are now prepared in a greater measure than formerly to consider religious experience as the most significant of their data-" We shall see- The only philosophers quoted to justify the claim are Mr- F- H- Bradley (the work quoted was written in 1890) and Bradley expressly rejected "the God of religion") and A- N- Whitehead (who refuses to admit a God as a concrete being)- We are told again that belief in God is "a permanent characteristic of human culture," and this is illustrated by the atheists of Russia, who make a God of Lenin! The ground of belief is, as usual, intuition- Dean Matthews says that he is not directly concerned about the validity of it, but he condescends to devote one page to proving it- It appears that if this idea of God were purely subjective, it would follow that all our ideas are- We gather that any man who does not see this is a fool-
	The Student Christian movement further muddles the minds of its young supporters by giving them Dr- T- G- Dunning's God and the Absolute (1926)- It glorifies the religious experience of God- "Here," says the author of the learned booklet, "is data which is overwhelming!" But these things happen when an inexperienced man has been reading Hegel- Canon Bodington has an ingenuous plea on the same lines of religious experience in his God and Ourselves (1930) We directly perceive - I mean, experience or apprehend - "a Spiritual Power, not ourselves, but around and within us-" Dr- Warsley-Boden, in the first of the Modernist Pamphlets (God and the Modern World,
121
1931) does not argue about the matter- When modernism has explained to the general community that God is not remote or vindictive, atheism, he says, will disappear- Incidentally we gather that if he argued, it would be on the old lines- "Philosophy," he says - not a few philosophers, mind you, but philosophy - in the person of a few biologists and divines - "finds something wanting in a theory of evolution which allows no conscious purpose in the process of evolutionary growth" (p- 11)-
	It might be unkind to criticise the adherence to the direct-apprehension theory of "Woodbine Willie" (The Warrior, the Woman, and the Christ, 1928), but the Rev- R- O- P- Taylor promises us a "scientific view of God and Man" in his The Meeting of the Roads- His "science" is that, surveying the story of evolution, we "feel" that a Mind guided it, and to believe that "Chaos stumbled into producing so perfect an order requires a high degree of credulity-" There is a certain novelty in the attempt to reconcile evil and omnipotence by reminding us that God "must have self-control," which means limitation, in the bland statement that "Catholic theology has always protested against creation as an act in the past " (p- 71)- and in the assurance that " an awareness of those who are out of the body is becoming a normal human function " (p- 94)-
	More promising is a work with the bold title The Certainty of God by W- J- Moulton, issued by the Student Christian Movement- One desiderates a sense of humour in these people- Just when the young men are devouring books which tell them that the old arguments must be put away, they are offered this -- & plenty more --'



	125	VIII  GOD IN MODERN PHILOSOPHY
-125-128: '-- a movement of deeper scepticism began in England earlier than is usually supposed-  Walter Raleigh, Chris Marlowe, and other rebels formed a Rationalist Society, as it was called, in London in the last decade of the sixteenth century, and its discussions were so free that the Privy Council proceeded against its members for atheism- --'
-125: [Note: continuism?  History of ideas?]  '-- Sir Leslie Stephen once told me that in studying the sources of Locke's ideas he found so much thought of the kind before his time that he began to wonder if any thinker ever was really original-  However that may be, Locke concluded that there is no idea in the human mind that is not formed from the messages of our senses- ---'
-126-7: '-- The theistic philosophers of recent English life have relied rather on the German systems, and to these we must turn in conclusion- Even to summarise the views, on our present issue, of the long line of modern German philosophers (Kant, Fiche, Schelling, Hegel, Schopenhauer, Hartmann, and Lotze) would be impossible here- Most of them have contributed no permanent element to the great controversy, and their systems have to-day only an historical interest- Certain ideas of Kant, Hegel, and Lotze still live, in a modified form, in actual literature, and with these we will deal later- Here it is possible to relate only how Kant, whose fame overshadows all the others, destroyed the current theistic arguments and initiated a new line of reasoning-  	Of all the arguments for the existence of God which the thinkers of previous ages had provided, the most popular and enduring were those taken from the actual features of the world- Secondary causes pointed to a first cause, order to an infinite intelligence, beauty to a supreme spirit- Kant cut the very root of these deductions by his analysis of our knowledge into objective and subjective elements- Not only time and space, but such "categories" as causality, were subjective forms of perception; they are valid only among the phenomena, but not for the " noumena," or things-in-themselves, or realities underlying the phenomena we perceive- But Kant, a Puritan by birth and environment, only excluded God from the cosmos to find him again in ethics- Heine somewhere caricatures him as restoring the idol to stem the tears of his aged servant- Certain it is that, while Kant's criticism of pure reason has had a profound effect on thought in the nineteenth century, his proof from practical reason has influenced few- The moral law was to Kant so clear and categorical, while the realisation of it in this life is so imperfect, that there must be a future life for the soul to work out its task, and there must be a supreme moral legislator who has formulated the law, and will provide the opportunity for its triumph-
<br> &nbsp; &nbsp; &nbsp; Philosophers never found dynasties- Each loses his rule before he dies, and Kant was, like Plato, heavily challenged before many years were out- As far as my present subject - the influence of the philosophers on proofs of the existence of God - is concerned, it is necessary only to mention Hegel, whose ideas, in a greatly modified form, are still followed by some
128
philosophers (the late Professor Bosanquet, Professor Croce, etc-)- Hegel is counted one of the ablest philosophers who ever lived, and one of the most difficult to understand- Fortunately, my purpose requires only that I say that he concluded that thought and reality are the same thing: that only one reality, which he calls the Absolute, exists- This one spiritual reality may be called God, but Hegel did not regard the Absolute as a personal God, and he rejected disdainfully the idea of personal immortality-
 In the course of the century, as system clashed with system, scepticism gained ground amongst the philosophers themselves, and divines devoted themselves to elaborating those arguments from nature which, as we saw, seemed to be encouraged by the process of science in the first half of the century --- 


-131: '-- Church leader, Dr- Monro Gibson-- "-- The advanced thinkers of to-day - men like Eucken and Bergson [it is always foreigners] - we almost hail as allies of Christianity-" --'
-132-3: [Josiah Royce:] '-- I despair of giving an intelligible expression of any part of Professor Royce's philosophy in any words other than his own, and must doubt if many will understand those-
If every reality has to exist just in so far as there is experience of its existence, then the determination of the world of existence to be this world and no other- the fact that reality contains no other facts than these, is, as the supposed final reality, itself the object of one experience, for which the fragmentariness of the finite world appears as a presented and absolute fact, beyond which no reality is to be viewed as even genuinely possible (p- 43)-

in turn, only a minority discuss the question- In the article "Theism" 1 in the Encyclopaedia of Religions and Ethics, which is a production of the intellectual theists and usually valuable, Professor A- C- Taylor thus describes the state of philosophy in our time, and it might almost suffice to quote this:
Those to whom the business of philosophy seems to consist mainly, if not exclusively, in providing a logical basis for exact science, appear to be identifying themselves with the doctrine of logical pluralism and taking up a definitely atheistic attitude which involves a denial of the objectivity of judgments of value, and those on the other hand- who are convinced that the business of philosophy is to make life as well as science intelligible, and consequently find themselves obliged to maintain the validity of their categories of worth, apart from which life would have no significance, are in the main declared theists-

	This is, of course, the voice of a theist, and the reference to the "pluralists" or "new realists," most ably represented by Mr- Bertrand Russell, is misleading- Mr- Russell is very far from thinking that he has not to make life intelligible, and he gives categories of worth, or values, full validity in the concrete social sense- The chief defect of this otherwise excellent work of reference is that, while it invited Catholics to write on Catholic matters - and the result is outrageous - only theists were invited to write on atheism, agnosticism, and kindred subjects, and they are never fair- The article ---'


-134: [Footnote on 'theism' and 'deism' from an Encyclopaedia of Religion and Ethics:] 'The writer-- understands by theism the belief in God on philosophical grounds-  Popular religious writers take it to mean belief in an immanent God, while they say Deism is belief in a transcendent God, enthroned somewhere away from man and the universe-  These definitions are quite arbitrary and are used to give the impression that the belief in God is now more intellectual-  Theology always taught that "God is everywhere-"  Theism is simply belief in God-  Deism is belief in God severed from belief in Christianity or any revelation or miracles-'

-136-7: '-- Professor W- R- Sorley, Professor of Moral Philosophy at Cambridge, has a special work on Moral Values and the idea of God (1924)- Our moral judgments, he says, reflect or prove the existence of an "objective standard or ideal of goodness," which is equivalent to proving the existence of God- But there are two fatal weaknesses in his ?nriument- He insists on this objective standard on the ground that "all men who judge correctly must find the same moral value in a given situation-" It is astonishing to find this claim of uniformity in an age when controversy about fundamental ethical principles rages in every civilisation, but this is ingenuously ignored on the ground that those who differ from Professor Sorley and other teachers of the old-fashioned ethics do not judge correctly- The second flaw is that, while numbers of professors of ethics now agree with us in giving a purely naturalistic explanation of moral judgments and sentiments, Professor Sorley disdainfully says that he "barely mentions naturalistic theories" because, in his opinion, they are incapable of explaining anything To dismiss in such language the works of Professor Carveth Read, Professor Westermarck, Professor G- E- Moore, and other experts of the first distinction is hardly scientific- --'



	140	IX  THE LAST STAGES OF THEISM
-145: 'A pamphlet issued by the S-P-C-K- in 1932, Grounds for Belief in God To-day, by the Rev- Joseph Thrift, is of no importance in itself, but it tells us that the apologist now relics almost entirely on the testimony of Jeans and Eddington: the men who, in the severe language of Sir P- Chalmers Mitchell in his fine Herbert Spencer Lecture, Materialism and Vitalism ?iif ?io#ogy (1930), "loaded the dice" in favour of mysticism- I may add that the reviews of Sir J- Jeans's popular works in Nature contain the most severe strictures I ever remember that responsible organ passing on a distinguished man of science- Yet the entire religious--'

-146-7:  'The words I quoted at the beginning of this chapter warn us that, as the reader probably sees daily, the belief in God is still buoyed up everywhere by this series of Jeans-Eddington utterances, and I must pursue the subject a little further, though a complete elucidation would require a special work- This is not the place to discuss materialism - I will be content to refer the reader to Sir P- C- Mitchell's lecture, which shows that it is now "more credible than ever" but the most popular expression of the new hope, encouraged by phrases in the works of Sir J- Jeans and Sir A- Eddington, is that our new discoveries have shattered "the materialistic science of the nineteenth century " and thus cleared the field for the theistic interpretation- On this it is necessary to make a few comments, if we are to estimate correctly what is likely to be the future of belief in God-
	First, the statement that a large number of men of science were materialists in the last century and very few are to-day is wholly false- If you mean by a materialist any man who does not admit the ?spirituality of the mind and the existence of God, there are obviously more of them to-day than there ever were- If you mean, as is generally meant, one who dogmatically affirms that matter alone exists, it would be difficult for any clerical writer to name a man of science in the last century who comes under the heading- Spencer, Huxley, Tyndall, Clifford, Haeckel, Büchner, Ray Lankester, and all the men usually quoted, emphatically rejected the name materialist- I could name two, on the continent, who accepted that description, but I decline to oblige these ranters about materialism; and you may safely defy them to give the two names- My friend Haeckel is probably the man they would first name- As a matter of fact, his position in the Riddle of the Universe - that matter and energy are two equal aspects of an unknown something - might almost be described as an anticipation of the new physics- Büchner, the second "arch-materialist," held exactly the same view-
	But there is a worse misrepresentation in the pages of Sir Arthur Eddington and Sir James Jeans- I need not repent my deep respect for their mastery of both physics and astronomy, as we know them to-day, but they have chosen to make dogmatic statements to the religious public about beliefs in the last century, and they have obviously never studied them- Admitting that such men as Haeckel and Büchner might, in spite of their protests, fairly be called materialists, since they denied the existence of spirit, it is quite false that they or any other materialists of the last century based their philosophy in any degree whatever upon the theory that the atom - the "hard, impenetrable atom" - was the final unit of matter- It is the exact opposite of the truth- No book has been more violently assailed in the religious world than Haeckel's Riddle, and apparently they have never read it- The twelfth chapter is mainly occupied --'

-148: [Lester Ward writing on the chemical elements in 1881]

-149-50: '-- Sir James Jeans has further given joy to the Churches by affecting to prove that the world will come to an end- The message broadcast is, again, that "science " has made new discoveries which show that the universe will end, and therefore must have had a beginning- Probably some of my readers will remember that, instead of this being a new discovery, Sir James Jeans's eccentric idea was introduced into a debate by my opponent, ?#lr- Dr ?`unzelInann, twenty-four years ago (rgo#)- Years before that, Lord Kelvin was defending it, in an earlier form, and Sir Oliver Lodge of the Universe- I have not space to deal with it, and will be content to say that it goes back to the middle of the last century, when Clausius first formulated it- Of Sir A- Eddington's distinctive contribution to the new campaign, the indeterminism of electrons, I will say only that I do not remember any other distinguished scientist throwing up his arms as soon as he meets an obscure phenomenon in one of the most difficult fields of research and claiming that there is no material cause because science does not at once see it- --'

-150: '-- Physics is one of fifty branches of science-  All the others deal with atomic matter just as they did in the 19th century-  To say that it has been "resolved into energy" is much like saying that St- Paul's doesn't exist because we find that it is compose of stones- --'

151-2: '--  Educated theists, therefore, as we saw, turn to "values" instead of facts- The argument here takes a dozen forms- Twenty-five years ago Professor Harald Höffding, a Danish agnostic philosopher, proposed that religion ought to be maintained as a cultivation or conservation of values - broadly speaking -, of moral qualities and fine sentiments- The position, so restricted, is that of the Ethical Movement generally- But theists saw in this new development another basis for belief in God; and, indeed, it was closely related to the religious emphasis on conscience- We have seen the various ways in which this is worked out- Some give the name God to the ?idealit; in itself, whatever its origin- Out of this has grown a movement in America - Mr- Wells for a time gave us a version of it in his books - to recognise a God which has irreverently been called "a cosmic Uncle Sam-"  Professor K- S- Woods makes God "the personified social spirit-" Professor ?Ames, Professor Overstreet, and a few other philosophers and sociologists plead for a God who is "the figure of a myriad lives," a growing God - in short, all that is best in men-
	But there is again a great variety in this new group of American thinkers- Professor Perry believes in a God who is "neither an entity nor an ideal-" Professor Ellwood's God is "a spirit immanent in nature and humanity "; though one should realise that to many philosophers to-day spirit means "not an entity but a function-" One distinguished philosopher calls his system "materialistic spiritualism-" Professor G- H- Smith wants the social God "interpreted in terms of social reciprocity with an as yet inadequately defined cosmic support of values- Professor G- B- ?Iìoster says that "the word God is a symbol to designate the universe in its ideal-forming capacity-" Something similar, we saw, is the idea of Professor Alexander- There are to-day twenty new philosophical gods in addition to the twenty theological- --'

-154-5: '-- One real element in this feverish search for new formulae to replace the old arguments is that many estimable moralists and lay professors really believe that the world will deteriorate unless it believes in a god- You will find in every case that these writers have been misled by the old and false moralising way of writing history, and that they have never seriously studied countries or periods when the guiding class was substantially atheistic- They have, further, as a rule, the old transcendental view of the moral ideal which the modern spirit of ethics, no less than the modern spirit, rejects- Indeed, there is even in his group a good deal of literary insincerity- --'

-155: [Note: claim that crime has gone down with belief in God:] '-- As to integrity and honour of character and fine emotions, the historical fact is that they have grown steadily in the same proportion as - I do not say because - the belief in God has decayed-  On the strength of a comprehensive history of morals that I have written I insist that our generation is the finest the earth has yet seen; --'
-155-6: [Almost no impact of missionaries in China; and what would happen if churches took a ten year holiday, wonders McCabe-  He in my opinion neglects legal forces, though-]

157-8: '-- Ours is, in short, as a distinguished ecclesiastic candidly said, "the most moral and most irreligious generation that has yet appeared-" Crime has been reduced by fifty per cent- in two generations, and there is a sense of social justice, a ?scr¿icf of the distressed, a reduction of cruelty, and a demand for peace that Christendom never knew- There remain difficult and delicate problems of social life, but the only man who can speak to this generation of ours is the man who speaks from the ground of strictly social needs or the facts of life- All mysticisms and transcendentalisms provoke a smile in this great creedless majority of a modern civilisation- It is, as I have quoted many religious writers saying, indifferent to the existence of God, even when, in reply to your question, it hesitatingly says; Yes, I think there is a God- ---'



	160	FULL INDEX McCabe The Existence of God <10 Nov 1995 fully checked>

Absolute, the, 128, 132
Agnosticism, 13, 126
Alexander, Prof- A- N-, 106, 138
Alexandria, atheism in, 4, 42
Ames, Professor, 152
Amazons, the, 25
Anaxagoras, 37
Animism, 22
Arab civilisation, the, 46-8
Aristotle, 36, 40
Atheism, law of spread of, 3-4
Atheism, meaning of, 13
Atheistic Christians, 2
Atheists, number of, 8
Athens, atheism in, 37
Australians, the, 21, 98
Averroes, 47
Avicenna, 47

Babylonian Captivity, 27
Babylonian religion, 25
Bacon, Francis, 50
Barth, Karl, 117
Beckwith, C- A-, 115
Bergson, Professor, 57
Bodington, Canon, 120
Boedder, Father, 108
Bosanquet, Professor, 136
Brotherhood, origin of idea, 42
Brown, W- A-, 119
Browning, 83
Büchner, L-, 147
Buddha, atheism of, 30, 32
Burtt, E- A-, 119

Calkins, Professor, 81
Campbell, R- J-, 131
Carr, H- W-, 136
Categorical imperative, 90
Catholicism and culture, 107
Catlin, E- H-, 6
Children, revolt of, 156
China, atheism in, 8
Cicero , 43
Conklin, Professor, 102
Conscience, 90, 101
Creative Evolution, 57
Cretan religion, 25

Dalton, 68
Damascus, atheism in, 47
D'Arcy, Archbishop, 118
Dark Ages, the, 46
Davidson, W- L-, 105, 135
Deism, 134
Democracy and conscience, 93
Democritus, 34
Descartes, 51
Design argument, 70-3, 80-7
Dewey, Prof- J-, 55
Dill, Sir S-, 43
Dio Chrysostom, 44
Drachmann, Prof- A- B-, 31
Draper, J- W-, 66
Dunning, T- G-, 120

Eddington, Sir A-, 60, 69, 72, 74, 122, 143-7
Einstein, 71, 142
Ellwood, Professor, 112
Emergent evolution, 78
End of the world, 149
Egyptian religion, 25
Epicurus, 35, 402>95
Ethics, science of, 97
Evil, problem of, 81-2

Finite God, 15
Foster, G- B-, 152
Frazer, Sir J- G-- 22

Germany, atheism in, 8
Gibson, Dr- M-, 131
Giordano Bruno, 50
God, origin of belief in, 21
Gomperz, 33, 35
Gore, Bishop, 2
Gray, A- H-, 75
Greece, atheism in, 30, 42
Greeks, the early, 30

Haddon, Professor, 98
Hadrian, 44
Haeckel, Professor, 147
Hebrew religion, 26, 97
Hedonism, 93
Hegel- 128
Herodotus, 25
Hittite goddess, the, 25
Hobbes, 51
Hobhouse, Prof- L-, 20
Höffding, Prof- H-, 151
Horton, R- F-, 119
Horton, W-H-, 116
Humanism, 53
Hume, 126
Huxley, 126
Hypatia, 45

Idealism, 144
Immanence, 117
Ionic School, 33

James, William, 55, 105
Jeans, Sir J-, 71, 74, 114-8
Jennings, Prof- H- G-, 118
Jewish, monotheism, 27
Jones, W- Tudor, 114
Justinian, 46

Kant, 87, 127
Kapila, 32
Kelvin, Lord, 77, 149
Kung-fu-tse, 30, 32

Lambeth Conference, the, 14, 141
Lao-tse, 30, 32
Leuba, Professor, 5
Leucippus, 34
Lindsay, J-, 135
Literacy and atheism, 7
Locke, 125
Lodge, Sir O-, 74, 75, 83, 109
Loeb, Dr- J-, 80
Lucretius, 44
Lydia, influence of, 41

Mackintosh, H- R-, 118
Mahavira, 32
Marcus Aurelius, 44
Materialism, 72, 146-8
Materialism in ancient Greece, 33, 35
Mathews, Shailer, 6
Matthews, W- R-, 119
Mechanical conceptions, 72, 147
Milburn, G-, 122
Minrath, H-, 135
Mitchell- Sir P- C-, 143, 145
Monotheism, origin of, 22-4, 26
Montague, Professor, 133
Moral argument, the, 90-6
Moral divergences, 92
Morality and religion, 24
Morality, evolution of, 97-9
Morgan, Prin- L-, 78, 111
Mother-Earth goddess, 23
Moulton, W- J-, 121
Murray, Prof- G- <Gilbert Murray>, 41

Neo-Platonism, 43

Old Testament, 26
Omar Khayyam, 47
Order, argument from, 69-73
Osborn, Professor, 6, 77, 111
Osiris, 25

Pericles, 37
Perry, Professor, 152
Persian religion, 26
Phoenicians, the, 30
Planck, Professor, 144, 150
Plato, 39
Poets, atheism in the, 7
Pragmatism, 55
Pringle-Pattison, A- S-, 137
Prophets, the, 27
Protagoras, 37
Pupin, Professor, 73, 112
Pythagoras, 36

Raven,Canon, 117
Religious instinct, the, 57-61
Renaissance, the, 50
Riddle of the Universe, the, 50
Robinson, D- S-, 123
Rome, atheism at, 43-5
Royce, Josiah, 132
Russell, Bertrand, 134
Russia, atheism in, 8

Sankhya philosophy, the, 3, 30
Sceptics, the, 37
Schiller, F- C- S-, 55
Scholastic philosophy, the, 48
Science and religion, 67
Scientists and God, 142
Scotus Erigena, 50
Seneca, 44
Sextus Empiricus, 31
Shadow theory, the, 20
Sky-Father God, 23
Smith, G- D-, 152
Socrates, 38
Sorley, W- K-, 105, 136
Spain, Moorish, 47
Spinoza, 51
Stewart, Balfour, 68, 73
Stewart, M- B-, 124
Stoicism, 40-22, 43
Storr, Archdeacon, 118
Sun-gods, 23
Syrian religion, 25

Tabrum, Mr-, 6
Tasmanians, the, 19
Taylor, A- C-, 134
Taylor, R- O- P-, 121
Teleological arguments, the, 69-73
Theism, 134
Thomas Aquinas, 148
Thomson, Sir A-, 110, 119
Tribonian, 46
Tut-ankh-amen, 26
Tyndall, 70

Unitarian agnostics, 2
Universal belief in God, 18-19
Utilitarianism, 93

Values, 102, 151, 155
Veddahs, the, 20
Vegetation-gods, 23
Vitalism, 77, 114, 142

Ward, James, 136
Ward, Lester, 148
Warschauer, Dr-, 109
Warsley-Boden, Dr-, 120
Watson, Sir W-, 14
Wells, H- G-, 14
White, A- D-, 67
Woods, R- S-, 152
Wright, H- W-, 123

Zeno, 40-2


[9]     TREITSCHKE AND THE GREAT WAR [1914#]


[10]     CRISIS IN THE HISTORY OF THE PAPACY [1916#]


[11] THE INFLUENCE OF THE CHURCH IN MARRIAGE AND DIVORCE [1916#]


[12] THE GROWTH OF RELIGION - A STUDY OF ITS ORIGIN AND DEVELOPMENT [1918#] - Bish-


[13] THE POPES AND THEIR CHURCH [1918#] - Bish-



[14] THE CHURCH AND THE PEOPLE [1919#]
- In the preface to 'The Church and The People' McCabe says this later book is in some sense a re-write, but enriched by fifteen further years of the study of social history-


[15] IS SPIRITUALISM BASED ON FRAUD? [1920] - Photocopied
-Unindexed
-Debate with Arthur Conan Doyle- Account includes Doyle misleadingly presenting the outline of his case (McCabe had to speak first, and Doyle changed the rules)-
	Interesting summary, including fraud as originating in the US- Chapters look at various tricks: raps and levitations, clairvoyance [seeing through things], spirit photos, automatic writing etc-
	Note: occurs to me a comparison could be made with moon landing

-54: Footnote says of Cesare Lombroso (1915) 'Much is suppressed in the English translation of his book' [may be a mistake for 'this book'- No author given[]



[16] THE ABC OF EVOLUTION [1920#] - Bish-




[17] THE EVOLUTION OF CIVILIZATION [1921#] - Bish-



[18] THE EVOLUTION OF MIND [1921#] - Bish-



[19] 1825-1925: A CENTURY OF STUPENDOUS PROGRESS [1925#] - Bish




[20] THE LOURDES MIRACLES A CANDID ENQUIRY [1925] - Photocopied
-Unindexed



[21] THE MARVELS OF MODERN PHYSICS [1925] - Bish-
-(Electrons, wireless, waves, X-ray frontispiece)



[22]     THE TESTAMENT OF CHRISTIANITY [#?]
-Advertised IFC of my copy of 'The Papacy in Politics Today':-
	'Historians of Christian civilization baffle their readers by quoting documents or passages which they decline to translate- Here all such passages and large numbers of documents that the historian shrinks from noticing are for the first time translated into English- With the connecting and explanatory text they make up an amazing story- They cover the whole period from the first century to the present day- To the social student who would have full information about and a balanced view of this stretch of history the book will prove invaluable- It gives the suppressed pages of the Autobiography of Christendom-'
- No information apart from publisher (C A Watts) and prioce 10/6d given; number of pages is omitted- Could easily however be a whopper of a book-


[23] MCCABE,JOSEPH: THE STORY OF RELIGIOUS CONTROVERSY [1930?]
- Full text on PC files



[24] SPAIN IN REVOLT 1814-1931 [1931] - Bish-
-No doubt written for the Spanish Civil War


[25]MCCABE,JOSEPH: THE-RIDDLE-OF-THE-UNIVERSE-TODAY [1934*]
- My copy bought in Osterley Bookshop- McCabe says little about his earlier translation and its success-
- Full index below-

		CONTENTS:
	I	THE SUPPOSED REVOLUTIONS IN SCIENCE
	II	NEW EVIDENCE OF MAN'S ORIGIN
	III	THE EVOLUTION OF MIND
	IV	THE HUMAN MECHANISM
	V	THE NATURE OF LIFE
	VI	THE EVOLUTION OF LIFE
	VII	FACTS AND MORAL VALUES
	VIII	THE RELIGIOUS AND THE AESTHETIC SENSE
	IX	THE RISE AND PROGRESS OF CIVILIZATION
	X	THE NEW HISTORY
	XI	GOD AND TWO ASTRONOMERS
	XII	THE NATURE OF MATTER
	XIII	SCIENCE AND THE PRACTICAL LIFE
		INDEX


- 156: [From CHAPTER IX  THE RISE AND PROGRESS OF CIVILIZATION]
'--- FEW branches of science have made so many important and surprising discoveries during the last thirty years as archæology- The century opened with the astonishing discovery that the remains of a civilization comparable with that of Egypt, yet that had passed completely from the memory of the race, were buried in the soil of Crete- Asia Minor then yielded relics of the Hittites which have given greater importance than we used to think to that ancient people- Exploration in Egypt has put back the beginning of civilization in the valley of the Nile much earlier than was supposed, and thrown considerable light upon it- In Mesopotamia the archæologist has recovered documents which have profoundly modified our conception of Babylonian character, and he has found most interesting relics of the earlier phases of civilization in that region- Still more remarkable was the discovery that a civilization closely connected with that of Egypt and Babylonia existed in north-west India 5000 years ago; and across the intervening desolate stretch of Asia we have found numerous sites of this earliest phase of civilization- ---'


- 174-    CHAPTER X   THE NEW HISTORY
THE reader who has been confused by the very widespread claim that recent science has discredited the materialistic philosophy of the last century may impatiently wonder if I intend to ignore astronomy and physics- Since it is chiefly astronomers of distinction who are responsible for the claim, and the discoveries to which they appeal belong to the science of physics, they may expect the critic to apply himself at once to those sciences- One may almost reply that the reason for postponing them is that whatever discoveries they have made or may make have nothing to do with the materialism of the last century- I shall show that they are irrelevant, and that so much has been written about them in this connection only because there has been a grave misrepresentation of the views of the scientific men of the last century who are loosely called materialists- But we must first complete the really relevant part of our survey of modern knowledge by a few words about what is called the materialistic conception of history-
<br> &nbsp; &nbsp; &nbsp; Those who are not familiar with these matters but have heard much about these discredited views of the last generation may be surprised to learn that 
175
most of the writers of the last century who did call themselves materialists were simply economists- Karl Marx and his millions of followers are the main body of real materialists- They, of course, took their view of nature from the physical and biological sciences, but they were mainly concerned to exclude every shade of spirituality or mysticism from history and contemporary life- A Socialist philosopher, Dietzgen, provided a philosophical framework for their views, and it is this philosophy, further elaborated and enriched with phrases from Hegel's system, which the Russians call Dialectical Materialism- An English version of it is given by R- L- Worrall in The Outlook of Science, Modern Materialism (1933) The dialectical materialists adopt the elegant tone of the philosophic world and agree that this materialism of the nineteenth century, which knew not Hegel and was merely a mechanical conception of life and mind, was crude and is doomed- Such attempts to sustain it as those of Professor J- Watson and the Behaviourists, the late Professor Loeb, Professor Pavlov, and (with reserves) Sir P- Chalmers Mitchell are, to these young men, anachronistic and sterile-
<br> &nbsp; &nbsp; &nbsp; I do not propose to examine this system, but one must understand the expression " the materialistic determination of history " which is taken from the Marxist philosophy- It is alternatively a#d more properly called "the economic determination of history," and this gives you some idea what is meant
176
by the system- It involves two conceptions or statements : first, that historical developments were not due to religious or moral or other spiritual ideals, and, secondly, that the ideas and institutions of any particular age were due to the economic conditions in that age- The second point we may here ignore, since a discussion of it is beyond the range of this book- But our task is, clearly, not complete until we inquire whether recent research has or has not discredited the materialistic conception of history in the strict sense, or the view that human behaviour throughout the civilized period reveals no spiritual influences-
<br> &nbsp; &nbsp; &nbsp; In dealing with the earlier section of the evolution of man we derived our facts from the science of prehistoric archæology, and in the last chapter we still drew chiefly upon the science of archæology- In time, doubtless, history will be generally recognized as the next section of science- Professor Teggart (The Processes of History), Professor Lamprecht (Die moderne Geschichtswissenschaft), and others, have long pleaded for this recognition- Fortunately, history was never, like ethics and psychology, a branch of philosophy, and there has been no serious opposition to the introduction of scientific method: the accurate determination of facts by a more critical study of documents, rigorous deduction from the facts instead of forcing the facts into a prepared frame, and a ready use of whatever assistance geography, psychology, and other branches of science can give- On the other hand, no other
177
branch of science is so apt to contradict current religious beliefs or conventions which are deeply established in literature, and we can hardly overlook the fact that most historians are in the teaching profession- Here again, therefore, the issue is not exactly what history teaches- but whether advances and discoveries in history during the last few decades have or have not supported the materialistic conception-  And again we cannot hesitate to say that the advance of history in the last few decades has been entirely favourable to the materialistic interpretation- The most prominent characteristic of what is called the new history is the appreciation of the influence of environment- Just as we have a new science of geography, which carefully studies the reactions of the inhabitants of a region to its physical conditions, so in history we have found it useful to take constant account of the environment of a people- At the last meeting of the British Association Lord Meston, addressing the Geography Section, spoke with a new respect of the older, and for a time rather disdained, type of historian, like Buckle, who laid stress on the influence of environment, and he urged that we should pay more attention to geography in tracing the evolution of morals and religion- I have myself nearly worn out a small physical atlas during the last ten years, in which I have written for American readers a series of large historical works, especially in connection with the development of morals and religion- But all
178
leading historical writers now pay careful attention to environment, and some writers, such as Ellsworth Huntington, specialize in the study of the influence of physical conditions on character and history-
<br> &nbsp; &nbsp; &nbsp; We have already seen many illustrations of the value of this study- The most important step in the making of man is best explained by a geological revolution, the rise of the Himalaya, which destroyed the rich forests in which the humanoid apes had lived, and thus caused them to develop eye, hand, and brain by seeking food and escaping enemies on the ground- And the second most important step in his development, the advance to civilization, is clearly connected with the further geological revolution which gave arctic conditions to most of Europe and a large part of Asia, and thus compelled the central part of the race to draw closer together in the Fertile Corridor- From that point onward history takes up the thread, and real explanation begins to replace the rhetorical phraseology of the pre scientific period of historical literature from Hume and Gibbon to our own time-
<br> &nbsp; &nbsp; &nbsp; We now, for instance, leave it to German political adventurers to talk about the noble qualities of the Aryan race and the spirit of independence that lifted it above the supposed servile and unprogressive Asiatics- The first branches of the Caucasic family, t#le Persians and Hindus, to be raised from barbarism by the civilizations they invaded took on at once the colour of their new environment and became
179
as "oriental" as any- The next branch, the Greeks, destroyed the civilization with which they came in contact and remained barbaric for hundreds of years- But they settled in a geographically unique land- The mountains compelled the groups of tribes to live in isolation from each other, whereas the level plain of Mesopotamia or the valley of Egypt had facilitated coalition or conquest and the growth of empire- Greek kings remained small and weak, and democracy, which was impossible under the powerful monarchs of Egypt and Babylonia, Assyria and Persia, was easily established in Greece- Still there was no "flowering of Greek genius" until the barrenness of so much of the land drove large numbers of #reeks to Asia Minor, not as conquerors but in search of a fortune- There, largely by an infusion of Phoenician blood, they caught the spirit of the very cosmopolitan cities of the coast, and at the same time they escaped from the tyranny of the superstitious democracies of the home land-  On the same lines we replace talk about "the genius of Rome" with a rational study of the geographical conditions which made a great militarist development almost inevitable, with the natural consequence of extensive slavery, a toleration of brutal sports, and considerable skill in colonizing and governing- But the most important application of the principles of the new history is to the development of the Hebrews- The religious world was startled in the last century by the discovery that
180
the legends of the early chapters of Genesis were derived by the Hebrews, indirectly, from Babylonia- But the mystic continued to enthuse over the " Hebrew genius for morality and religion," as it was not then known how the Egyptians and Babylonians were competent to give them such morality and religion as they had before they came into contact with the Persians-
<br> &nbsp; &nbsp; &nbsp; And what has happened in this field of historical science in the last thirty years is that we have put it beyond question that the Hebrews remained a half barbarous people until the first millennium B-C- and were educated by their civilized neighbours- At various periods both Egyptians and Babylonians were just as monotheistic as the Hebrews, and there is not a moral sentiment in the Old Testament, at least until the days of Persian and Greek influence, that was not familiar to them- Thirty years ago divines were still extolling the moral genius or the inspiration of Moses, the law giver- Now many even of the biblical scholars doubt the historicity of Moses, while the discovery of the Hammurabi Code showed us the real origin of the oldest part of the alleged Mosaic Code- Thirty years ago commentators on the psalms still regarded the 104th psalm as one of the finest pieces of the monotheistic literature of which the Hebrews had, they said, a monopoly- Now we know that it is derived from an Egyptian monotheistic hymn of the days of Ikhn Aten; a copy of which had already been found, though Egyptologists were not eager to press its significance- 
181
The Hebrew genius has turned out to be as mythical as that of Egypt, Greece, or Rome: as mythical as the innate conservatism of the Chinese or the natural docility of the Hindu- Now that we have a large knowledge of Egyptian and Babylonian religious and moral developments, we find that geographical position and cultural contacts fully explain Hebrew literature, as it is chronologically arranged to day by biblical scholars-
<br> &nbsp; &nbsp; &nbsp; [This is where his section on Whitehead starts:]  Here one may test the reliability of Professor A- N- Whitehead, the abstruse thinker who, like some of our most abstruse mathematicians, has strangely become a popular oracle- The real reason is, of course, that these men are vaguely understood to have slain the dragon of materialism, and their works have all the recommendation, not of a Book Club, but of organized Churches with tens of millions of followers in England and America- Very few profess to be able to understand Professor Whitehead's anti-scientific works, but, fortunately, in his latest work, Adventures of Ideas (1933), he takes up the contribution of spiritual ideas in the development of civilization, and he has to use language which one can check-
<br> &nbsp; &nbsp; &nbsp; His historical statements are just the uncritical rhetoric of religious historians of the last century- The Hebrew is supposed to have made as important a contribution to civilization as the Greek, and the Greek contributed mainly because of his Platonism and belief in a spiritual soul- The fact is that, as Gomperz says and any good history of philosophy confirms, nine-tenths of the Greek thinkers were materialists, and that Plato had immeasurably less influence in Greece than the leading materialists (Democritus, Zeno, Epicurus, etc-) and sceptics- It was not until many centuries (during which the materialist Stoics and Epicureans dominated Greek thought) after his death that Plato's ideas, heavily adulterated with Asiatic superstitions, had some vogue in the form of Neo-Platonism-
<br> &nbsp; &nbsp; &nbsp; This was at Alexandria, and it emboldens Professor Whitehead to tell his readers that "Alexandrian thought was through and through Platonic both in science and theology" (p- 136): which is an outrageous combination of a great scientific movement, generally materialistic and spread over five centuries, with a small and dreamy sect of religious philosophers who contributed nothing to civilization- That the Alexandrian science was later taken up and more than restored to life by the Arabs and Persians, who passed it on to a reluctant Europe, Professor Whitehead does not seem to regard as a contribution to civilization- He chooses as the nest great contributors the Scholastics, who were "scholars of the Alexandrian type" and "intensely critical-" We are told that "the sort of person who was a scholastic doctor in a medieval university is a scientific professor in a modern university-" Again Professor Whitehead does not seem to know that Arabs and Persians had been teaching every branch of science for four or five centuries when the Scholastics appeared, and that the latter were the bitterest opponents of the attempt (by Roger Bacon and others) to introduce science into Christendom- And, of course, "the Christian Church civilized western Europe up to the Arctic Ocean," and Darwinism is "a challenge to the whole humanitarian movement" of our time, and, if you want a proof that the spiritual is still saving the world, "the religious spirit as an effective element in the affairs of man has just obtained one of its most signal triumphs" -in the antics of Mahatma Gandhi!
<br> &nbsp; &nbsp; &nbsp; It is impossible here to consider in detail this fantastic, or antiquated, version of the development of civilization, but one point on which historians, even of philosophy, are agreed must be noticed- As Mr- A- W- Benn, who had no sympathy with materialism, says in his History of Ancient Philosophy (p- 140), the influence of Plato and Aristotle became very slight soon after the death of each, and "for five long centuries" the materialist doctrines of the Stoics and Epicureans "practically superseded them-" But it is further not disputed that during those five centuries there occurred two of the most beneficent developments of the ancient world: the great scientific school at Alexandria under the sceptical Ptolemies and the most notable development of education and social idealism under the so-called Stoic (really Epicurean) emperors at Rome- Both these were directly inspired by the materialist Greek schools; and the second and in many ways more admirable development, the humanitarian movement, was due entirely to the Romans, for whom Professor Whitehead has nothing- but abuse- They, like the Arabs and Persians, coldly ignored Plato-
<br> &nbsp; &nbsp; &nbsp; The new history throws further interesting light on this development- The Stoic-Epicurean blend of thought-though it was much more Epicurean than Stoic-which inspired these beneficent developments insisted on the brotherhood of men- We now realize that it was the Greeks of Asia Minor who imported the idea, and that it reached them from Lydia, the former kingdom of Croesus- Sir W- Ramsay very candidly gives our new knowledge of this and of religion and life in Asia Minor generally in his Asianic Elements in Greek Civilization (1927)¨ Through the Lydians, one of the gayest and most amiable and most indulgent peoples of the Old World, the Hittite belief in a mother-earth goddess reached the Greeks in the form of the doctrine of the brotherhood of men- Thus the religion which in Syria and Cyprus inspired the temples at which moralists shudder inspired also one of the fundamental principles of social idealism-
<br> &nbsp; &nbsp; &nbsp; In the Lydian and the Greek world it had already given rise to friendly associations of workers closely corresponding, apart from political action, to our local branches of trade unions- The Romans adopted these, and they went on to develop much larger implications of the brotherhood of men- The lot of the slave was greatly improved, and the institution itself was severely condemned by such influential orators as Dio Chrysostom- The disabilities of women were removed- A very extensive system of free education was established, for the first time in the history of civilization, and charitable institutions of every description were built in large numbers in Rome and Italy- If social idealism is one of the chief ingredients of civilization, the most notable contributors to it until modern times were the Romans, whom Professor Whitehead despises for their lack of spirituality, and the Arabs and Persians, whom he ignores for the same reason-
<br> &nbsp; &nbsp; &nbsp; From this point onward the new historical methods are applied less consistently- Firmly established in general literature, education, and the Press is the legend that the Roman Empire was remarkably corrupt, and mainly on that account collapsed: that the triumph of Christianity brought equally remarkable social and moral progress: and that the new religion, after conquering the passions of the barbaric invaders, slowly built up the European-American civilization, the most progressive that had yet appeared on this planet- I have dealt with the subject so fully and repeatedly elsewhere that I must not enlarge upon it here- But the professor of history or the writer of any manual that aspires to college or university use who ventures to contradict this tissue of flagrant untruths knows what to expect, so it is impossible here to quote anything as the consistent teaching of modern history- One has to take the facts given by experts in regard to each section or aspect of European history after the third century to compile the true story- When one does this, one finds that historical progress in the last thirty years has fully vindicated the rationalistic version which was in the last century opposed to the religious fairy tale-
<br> &nbsp; &nbsp; &nbsp; Of this progress I can give here only a slight outline- In the first place, clerical scholars (even Catholics like Professor Ehrhard, Father Delehaye, and Mgr- Duchesne) have shown that the stories of martyrs and persecutions are a comprehensive and amazing mass of forgeries- Next, Gibbon's statement that the Christian religion was imposed by force upon a reluctant world, not five per cent- of which-these mostly in the ignorant East-voluntarily embraced it, has been proved by the publication of a dozen imperial edicts- On the other hand, special historians (Dill, Boissier, etc-) have taken up the character of the pagan Romans of the fourth century and shown that it had greatly improved and was generally excellent- Other experts have given us histories of education, slavery, and philanthropy, and they unanimously show that it is the reverse of the truth to say that the new religion gave the world education, freed the slaves, or inspired more charity- Another class of works deals on modern lines with the fall of the Roman Empire and finds that moral causes are quite superfluously cited: that a stupid fiscal policy and a great drought that drove the Huns of Asia upon the backs of the Teutonic barbarians almost suffice-
 There is, in fact, only one claim that recent history has corrected the rationalistic history of the last century, and it is absurd- The tradition, largely due to the more candid Catholic historians of two to three hundred years ago and to such modern historians as Dean Milman, that a prolonged Dark Age enveloped Europe for five or six centuries after the establishment of Christianity has always caused discomfort- In recent years an effort has been made, especially by second-rate American professors of history, to treat this as a legend- Some accomplish this by the easy method of supposing that the Dark Age means from about A-D- 500 to 1500 - even Buckle plainly said that he meant only from about A-D- 500 to 1100-and telling us about the beautiful cathedrals, thronged universities, etc-, of the fourteenth century- Others make desperate efforts to exaggerate the work of Charlemagne and Alfred (which, in both cases, recent criticism has reduced to very small proportions) or to find that Otto I (an illiterate and ferocious blackguard) initiated a " Renaissance-"
<br> &nbsp; &nbsp; &nbsp; These efforts, which have no support in serious history-the Cambridge Medieval History, for instance-and simply betray the powerful influence of the Roman Church on American education, have as little significance as the statements of writers like Bavink that spiritualist phenomena are now a part of science- Specialist studies of the state of Europe from A-D- 500 to about A-D- 1100 - studies of the state of law, industry, education, serfdom, morals, philanthropy, sanitation, literature, and art-make together a picture of comprehensive and almost unredeemed squalor- When one recalls the indisputable fact that at least 95 per cent- of Europeans were illiterate and that no book that the average cultivated person cares to read to-day was written between Augustine's City of God and Dante's Divine Comedy, a period of nearly nine hundred years, we can guess the general condition- And Greek Christendom was almost as squalid and certainly as ignorant and corrupt as Latin, so that the excuse of the barbaric invasions, which did not disturb the Greek world, is inadmissible-
 Further, and finally, during the last thirty years another branch of historical literature has flourished, and it has a significance in this connection which the experts do not care to obtrude- This is the critical study of the Arab-Persian civilization from the seventh century to the fifteenth- The authoritative works on the various sections of it by Professor Dozy, Sir W- Muir, Professor Becker, Professor Altamira, Professor Ribera, Professor Ballesteros, and S- P- Scott have shown that, while the Dark Age lay upon the twenty or thirty million subjects of the Pope, a brilliant civilization was enjoyed by the fifty or sixty million subjects of the Caliphs in Spain, Sicily, Egypt, Syria, and Persia- During part of this time India (with which the Persians freely exchanged scholars and luxuries) and China also enjoyed high culture, prosperity, and refinement, so that Christendom was for many centuries a pauperized and squalid area encircled by a line of splendid civilizations from the Atlantic to the China Sea- And the significance of this is unmistakable when one adds that the Arabs, starting from the same barbaric level as the Franks, Germans, and Anglo-Saxons, constructed this civilization in less than a hundred years, while the Christian nations took ten centuries to get somewhere near its standard in all matters except art- Most of the greater Arab leaders, moreover, were sceptics-
 The date of the turning point in the history of Europe, about A-D- 1100, suggests to any person what: was the real influence at work: the example, which slowly conquered the callousness of Europe, of the Arab civilization in Spain, Sicily, and the East- Modern historical literature abundantly proves this- The true line of development of our civilization does not start from Judaea and lead through medieval Rome- It starts from the cosmopolitan cities of the coast of Asia Minor, where all the culture of the older empires met, leads through Athens, Rome, and Alexandria to the Arab-Persian world, and from there passes, very slowly, against fierce opposition, into Italy, Germany, France, and England- So history comes into line with every other branch of science- It has not corrected, but has overpoweringly confirmed, the materialistic history of the last century-'




	FULL INDEX to McCabe 'The Riddle-- Today' <checked- Sun 3 Dec 95>
Acquired characters, 116
Æsthetic sense, the, 147-50
Africa, human remains in, 29
Age of the earth, 46, 106
Alexandrian culture, 182, 189
Allen, Dr- E- J-, 109
---, Dr- H- S-, 229
Ancestral trees, 35
Antiquity of man, 26, 45-6, 49, 53
Ape, the, and man, 20-4, 34-5, 57
Applied science, results of, 3
Arab civilization, the, 182, 188, 233
Archæology, progress of, 156
Aristotle, 153, 233
Armstrong, Prof- H- E-, 86, 108
Aryans, the, 178
Astronomy, no revolutions in, 8, 193
Atomism, 213
Aurignacian race, the, 32
Australian aboriginals, 132
Australopithecus, 24

Babylonian character, 167
Badarian culture, the, 169
Balancing organ, the, 70
Barnes, Bishop, 52, 55, 103, 210-12
Bateson, Prof-, 119
Bavink, B-, 75
Beauty, sense of, 147-50
Behaviourism, 61, 225
Bergson, Prof-, 89
Berry, Prof- R- J-, 66
Beutner, Prof-, 83
Biochemistry, results of, 81
Blood-tests of affinity, 21
Boyle, 213
Bradley, Prof-, 134
Bragg, Sir W-, 221, 226
Brain and mind, 44, 50-2, 66-71
Brotherhood of men, 184
Brown, Ivor, 245
Büchner, Prof- L-, 10, 107, 216
Buckle, 177
Burkitt, Prof- M- C-, 48
Bushmen, the, 48, 130

Cabanis, 76
Castle, Prof- W- E-, 119
Caucasic race, the, 178
Cave Man, 31, 80
Character and glands, 71
Chesterton, G- K-, 5, 12
Child, ape-habits in the, 22
Chinese civilization, 168
Christianity imposed upon Europe, 186
---, mythical influence of, 186-7
Chromosomes, 73
Chronology in geology, 46, 49
Civilization, nature of, 159
---, origin of, 164-6
Classical physics, 229
Clausius, 302
Cold-earth theory, the, 120
Comparative anatomy and evolution, 20
Conditioned reflexes, 70
Conservation of matter, 227
Cradle of the race, the, 30, 50, 160
Cretans, the, 165
Cro-Magnon Man, 47, 158
Crookes, Sir W-, 219
Cunningham, Prof- J- T-, 116
Czolbe, 216

Dalton, 213
Dante, 188
Dark Ages, the, 187
Darwin, Prof- C- G-, 218, 229
Darwinism, 113-15, 118
Dead matter, 11, 217
Degeneracy, charge of, 244
Determinism, 228
Dialectical materialism, 175
Diehl, Dr- H- J-, 244
Dietzgen, 175
Diffusion theory, the, 129, 143-4
Dio Chrysostom, 185
Dryopithecus, 24
Dubois, Dr-, 20
Ductless glands, the, 71
Dynamic theory of matter, the, 213

Eddington, Sir A-, 10, 42, 53, 81, 119, 191
Education, reform of, 239
Egypt, early civilization in, 166
Einstein, 4, 194, 218, 221
Electron, discovery of the, 215
Embryology and evolution, 21
--, progress in, 93
Emergent evolution, 39, 43, 52, 124, 151
Emotions, the, 70
End of the universe, 200
Endocrinal glands, the, 71
Energy, 10, 11, 214, 220
Environment, influence of, 177
Enzymes, 86, 109
Eoliths, 45
Epicureans, the, 183
Em, Dr- van, 20
Eskimo, the, 159
Ether, 218, 226
Ethics, the science of, 127-34
Evans, Prof- L-, 67
Evolution and the Churches, 19, 38
--- in astronomy, 198
--- of man, causes of, 50-2
Eye, the, in evolution, 51
Fertile Corridor, the, 164
Fertility-goddess, the, 165
Filter-passers, 109
Fisher, Dr- R- A-, 114
Fleure, Prof- H- J-, 47
Fossils, rarity of, 23
Foster, Sir M-, 89
Frogs without fathers, 95

Geikie, Sir A-, 106
Genes, the, 93
Geographical distribution, 20
Geography and history, 177
Gestalt theory, the, 61, 62
Glands, the ductless, 71
Gomperz, 182, 215
Gravity organ, the 70, 87
Gray, Dr- J-, 97
Greek civilization, evolution of, 179
--- philosophers, materialism of, 182, 215, 232
Green Corridor, the, 164
Gregory, Prof- J- W-, 106
---, Prof- W- K-, 35, 46

Haddon, Prof-, 131
Haeckel, Prof-, 10, 21, 35, 107
Haldane, Dr- J- S-, 54, 82
---, Prof- J- B- S-, 13, 21, 115
Hammurabi Code, the, 180
Hand, the, in evolution, 51
Hartmann, E- von, 216
Heart, experiments on the, 90
Hebrew civilization, origin of, 179-81
Heidbreder, E-, 42, 62
Heidelberg Man, 25
History as a science, 176
Hittites, the, 166
Hobhouse, Prof- L-, 130
Hogben, Prof- L-, 89, 90, 95, 126
Holism, 86, 99
Holmes, O- W-, 74
Hopkins, Sir F- G-, 84, 87, 96
Hormones, 71, 85
Horse, evolution of the, 112
Hrdlicka, Dr-, 22, 32
Hunger, mechanism of, 70
Huxley, Prof- J-, 116, 119

Ice Ages, 120, 162
Idealism in science, 53, 191
Ikhn-Aten, 180
Immortality, decay of belief in, 61, 79
Impenetrability of atoms, 212
Indeterminism, 228
India, early civilization of, 164, 166
Inge, Dean, 40, 55, 75, 190, 205
Insect behaviour, 88
Instinct, 70, 87, 89
Intelligence tests, 244
Intuition, 126

Java Man, 19
Jeans, Sir J- J-, 14, 53, 121, 190, 196, 224
Jennings, Prof- H- S-, 89, 103, 116, 125
Jupiter, 193

Kaman remains, the, 29
Kanjera remains, the, 29
Keith, Sir A-, 45
Kellogg, Prof-, 57
Kelvin, Lord, 106, 202
Knowledge, nature of, 141
Kohler, Prof-, 57

Lake, Dr- K-, 79
Lambeth Conference, the, <1930> 17, 37, 103, 157
Lamprecht, Prof-, 176
Langdon-Davies, 102
Lankester, Sir E- Ray, 107
Laplace, 196, 198
Lemuria, 161 <McCabe considers this a worthwhile hypothesis>
Levy, Prof- H-, 240
Life on other planets, 204
---, origin of, 107-9
Lockyer, Sir N-, 196
Loeb, Dr- J-, 77, 94
Lydians, the, 184

Magdalenian art, 47, 158-9
--- race, the, 33
Martyrs, myths of the, 186
Marx, Karl, 175
Materialism, 17, 58, 77, 122, 174, 215-17, 224, 231
Materialistic determination of history, 175
Mathematicians, criticisms of, 219
Matter and energy, 10, 211
Mauer jaw, the, 25
Mayans, the, 169
Mechanical conceptions, 5, 13, 81, 91, 98, 228
Mediterranean, the early, 164
Melanesians, the, 145
Mendel, 93
Mendelism, 93-4
Mesolithic culture, 163
Mesozoic Era, 111
Meston, Lord, 177
Mexico, civilization of, 129, 169
Millikan, Dr-, 104
Mind, evolution of, 41-57, 124, 171
---, nature of, 60-5, 92
Miocene apes, 24, 60, 65, 92
Mitchell, Sir P- C-, 2, 19, 39, 42, 77, 94, 115
Modern Man, 30
Moir, Mr- Reid, 45
Monotheism not primitive, 144, 146
Moore, Prof- B-, 83, 108
Morality, evolution of, 130-2
---, nature of, 134-6
Morgan, Prof- T- H-, 115, 119
Mosaic Code, the, 180
Moulton, Prof-, 194
Mousterian Race, the, 31
Murphy, Dr- G-, 64
Muscle, physiology of, 90
Myers, Prof-, 244

Natural Selection, 113-15, 118
Neanderthal Man, 31
Nebular theory, the, 196-7
Neolithic Man, 113
Nerve-impulse, the, 67
New stars, 203, 205

Old Stone Age, the, 31
Oldoway Man, 29
Organismal theory, the, 86, 99
Origin of life, the, 107-9
Osborn, Prof- H- F-, 24, 39, 82, 103
Osterhout, Prof-, 84

Parsons, Prof- F- G-, 244
Paton, Prof- D- N-, 116, 117
Pavlov, Prof-, 69
Peking Man, 27
Persians, the, 178, 232
Philosophy and intuition, 126
Physics, revolutions in, 8
Physiology and the mind, 66-71
Piltdown Man, 25
Pineal body, the, 21
Pithecanthropus, 19
Planck, Prof-, 220, 228
Planetesimal theory, the, 197
Plato, 139, 182, 183, 232
Pope, Sir W- J-, 224
Psychical Research, 76
Psychology and the mind, 41, 60-5
Purpose in evolution, 103-7, 110-12

Radiant matter, 214
Ramsay, Sir W-, 184
Realism, 56
Redemption, dogma of, 17
Reflex action, 69
Regeneration of tissues, 90-1
Reinke, Prof-, 83
Relativity, 4, 194
Religion, evolution of, 142-70
Religious sense, the, 146
Reptiles, Age of, 111
Rhodesian Man, 27
Riddle of the Universe, 10
Roman civilization, 179, 185-6
Rome and social idealism, 185
Rostrocarinate implements, 45
Russell, Dr- H- N-, 200
Rutherford- Lord, 220

Saturn, 193
Schmidt, Prof-, 143
Scholastics, the, 182
Schroedinger, Prof-, 226, 228
Schuchert, Prof- C-,, 120
Science and religion, 37, 172
---, changes in, 16
---, divisions of, 7
---, power of, 3
Sex in physiology, 72, 73
Shapley, Dr- H-, 197, 201
Sherrington, Sir C-, 91
Slavery, 185
Smith, Prof- E-, 26, 27, 35, 50, 129, 170
Soddy, Prof-, 202, 219
Solutrean race, the, 32
Sorley, Prof- W- R-, 107
Spirit, meaning of, 234
---, origin of belief in, 145
Stars, evolution of, 198
Statocysts, 87
Stoics, the, 183
Stoney, Dr-, 214
Substance, idea of, 11, 222
Sugar, synthesis of, 83
Synapses, the, 68

Taungs ape, the, 24
Teggart, Prof-, 176
Telepathy, 76
Theism and astronomy, 192
Thomson, Sir A-, 14, 34, 82, 85, 101
---, Sir J- J-, 215
Tropisms, 87
Truth, nature of, 140
Twins, psychology of, 73
Tyndall's Belfast Address, 231

Ueberweg, Prof-, 216
Ultimate nature of things, the, 58, 63
Uranium-lead test, the, 46

Values, science and, 126
Veddah, the, 130
Vestigial organs, 21
Vitalism, 81-3, 94-101
Vitamins, 72
Vogt, Prof-, 216, 217

Wallace, A- R-, 18, 43
Ward, Prof- L-, 214, 217
Wheeler, Prof- R- M-, 62
Whitehead, Prof- A- N-, 53, 89, 181
Wilson, Prof- E- B-, 100
Worrall, R- L-, 175

Yahgan, the, 130



[26] MCCABE,JOSEPH: THE SOCIAL RECORD OF CHRISTIANITY [1935*]
-Thinker's Library No- 51; my copy bought in Harlequin Books, Totnes 1996-
-Unindexed-
-It has to be said McCabe is gushing and confusing, perhaps through simply knowing such a lot- His references to sources are very inadequate, which is sad and irritating- His comments aren't very well ordered; he imposes the rather artificial business of dealing with things in time order, when his phenomena (e-g- 'civilisation') can of course occur at any time; consequently we tend to get a chapter on (say) 19th century with remarks throughout comparing conditions in other centuries, or one on 'Religion and the French Revolution' discussing slavery in the U-S- and in British holdings-
	[Note: censorship:] 114-5 publishers declined a book by McCabe on history of reform movements-

	[1] Civilisations (see below): McCabe interesting on attempts of civilisations to start & which are (often) snuffed out; he records four German attempts (in reply to G K Chesterton maintaining only Rome produced civilisation) on 59ff - and their being crushed (cf Cathars & Lincoln et al treatment on the civilisation of southern France)- Also McCabe in another book on medieval eastern Europe (Bohemia) and, in this one, southern Italy and Spain and opposition to liberalism in the 19th century (last-but-one chapter), not to mention Austria etc-
	[2] Also good on revolutions, notably French revolution, looking at misrepresentations and at actual conditions and estimates of figures of deaths etc
	[3] Explicitly states in introduction that the condition of 'the workers' will be examined, and somewhere in the text regrets the emphasis in 'history' on powerful people-
	[4] 120-122 summarises politics (inc Ellis Hillman's near revolution), 126-7 &c on British reform movements - debunks Wilberforce & Shaftesbury & says Christian socialism was a late arrival after the Chartists etc (in effect, a fraud) and that Christians generally opposed or weren't in reform movements except possibly for Nonconformists, McCabe seeming a bit ambiguous on them, at least to my reading; McCabe mentions names, and also book titles which e-g- Russell seems rarely to do-
	[6] Material on the position of women, and suffrage, seems quite good, notably absence of support from the church, until votes had been won; McC on celebration in Hyde Park & suggests churches had no interest until 'women began to quit the church in millions'-  130-1 also has list of agitators for this cause - mostly Atheists-
	[7] Unfortunately he seems to over-rate sex as a vice, so his judgments on e-g- Popes tend to stress this; in his book of Voltaire selections he even censors Voltaire on the Old Testament
	[8] Lots on the Dark Age etc and he at least gives names of his authorities
	[9] HISTORIANS: Rather ambivalent attitude; although he states several times that historical researches have extended & there are now e-g- 127 'expert sectional histories--', and 134 '-- I never use any but the latest and best authorities', nevertheless he opposes quite a few of them, e-g- Acton and his plan for Cambridge Mediaeval History



<br> &nbsp; &nbsp; &nbsp;             CONTENTS
I     MYTHS ABOUT THE PRIMITIVE CHURCH			1
II    HOW ANCIENT SLAVERY ENDED				13
III   EDUCATION AND THE POSITION OF WOMAN		28
IV    THE SERFS OF THE DARK AGE				42
V     THE AGE OF GUILDS AND CHIVALRY			57
VI    THIS PEOPLE IN THE AGE OF BEAUTY			69
VII   SOCIAL VALUE OF THE REFORMATION			81
VIII  RELIGION AND THE FRENCH REVOLUTION		97
IX    THE STRUGGLE IN THE NINETEENTH CENTURY		113
X     DO THE CHURCHES HELP TO-DAY?				132




-vii: 'In the year 1871 the statesmen of Japan sent a large delegation to Europe and America to study the moral and social influence of Christianity- -- they had decided to blend all that was beautiful in its [Japan's] culture with the strong progressive forces of Western civilization- -- the delegates returned to Japan to report that Christianity "had proved itself less efficacious as an ethical influence in the West than Buddhism had done in the East-"--
	-- Gibbon-- Buckle-- Lecky [who were all scornful of the sort of claims made in 1871 & late 19th century by missionaries] <Cp symposium on this subject in Ethical Record on 'Nineteenth Century' in 1877>
	---
	It is no longer possible [sic] for one historian to cover so satisfactorily the entire period of the Christian era--- But the distribution-- between a hundred specialist workers-- etc--'
-53: [Jus primae noctis & Schmidt on this]
-99: [Note: use of word 'mob']: 'Is it not time we dropped the word "mob"-- four-fifths or more of the nation? And it was not the "mob" that made the criminal code-- "the bloods"-- disgusting state of the marriage law, the duelling and gambling, the corruption of court and parliament, and a hundred other evils- -- Inge-- professes to admire [the age] of Queen Anne- Thackeray knew that age and said [in effect, the 'fine gentleman or -- lady' resembled an ancient Briton]
	FRENCH REVOLUTION:
-100-101: Conditions in France before it
-102-107: Popular lies about it
-109: 'Deism' in France & difficulty of distinguishing from Atheism
-110-112: [Wilberforce; and slavery]
-125: Protestantism: 'The Bishops as Legislators' by Joseph Clayton [no date given], '-- the crimes and follies of the bishops'; presumably (it doesn't say) in House of Lords? & bills on e-g- cruelty to animals, Slave Trade, temperance, 'every measure to relieve the workers'-
	126 Nonconformists; one Methodist minister 'stood out for the people' and was thrown out
	126 Co-operative movement not 'led' by church people as 'Dr Harrison says'
- 140: '-- need of a Rationalist Encyclopaedia'; his examples: 'Francis-- order corrupt and convulsed with quarrels within thirty years- No reform of the monasteries ever lasted a century- -- unhistorical-- accounts of the cathedral-builders, the Christian knights, the crusades, Roger Bacon, Luther, the Counter-Reformation, and hundreds of other things- --'
	135: '-- romances about early Church-life and its saints and martyrs, its communities and catacombs, which-- even R C scholars now discard--'
- 142: [US and churches - McCabe on alternation of prosperity being God's work to depression: 'material prosperity no longer filmed their souls']
-142: 'Pope, despite his intrigues, was kept out of the League of Nations'



- CIVILISATIONS:
		134-5 influence of Epicurus
	- 2nd century; Sir Samuel Dill on 'remarkable philanthropy'
		(59-60) Four European attempts during the Dark Age by:
	- 1st half 6th century, Theodoric the Goth (around Ravenna)
	- 8th century: Lombards settled in Goths' area; Papacy got Franks to wreck
	- Charlemagne (completed ruin) nevertheless fresh attempt
	- 10th century: German Emperor Otto I, during 'Rule of the Whores' in Rome
		62: 'men from Arabian deserts in 7th century'
	- 7th century? ('two generations') Syria
	- 10th century: Portugal to India
		63: church opposition to 'conspiring together in guilds'
	- Charlemagne and after: Guilds 'revivals of old-- "colleges" of Greek and Roman workers, the ghosts of which still lingered in Rome and Constantinople'
		115 ff: opposition to liberalism/ reaction to French Revolution
	- 114, 116: Naples (where movement started) to 1850 South Italians myth
	- 116 Napoleon Italy, stopped carnage; Waterloo; butcher returned by Powers
	- Papal States up till about 1850 I think
	- 118 Spain savagery still used 1900
	- 114 Spaniard mañana myth/ in fact longest struggle--
	- 119 France; confused stuff
	- 119 Austria
	- 119 Poland
	- 119 Russia 1820-1910 'no man can count the number'
	- 120: McCabe's estimate for 1799-1870 'Catholic monarchs with full approval of bishops took lives of at least 300,000 unarmed-- etc'
		19th century reform: unions, press, women, law, jails, education
	- 127-9: mostly agnostics/ atheists, 'not a single clergyman'



[27] MCCABE,JOSEPH: Translated and selected VOLTAIRE [1935*]
- See notes under Voltaire



[28] THE SPLENDOUR OF MOORISH SPAIN [1935] - Photocopied
-I was interested to actuall read this book--
-Unlike many of these rationalist books, this one has photos



[29] MCCABE,JOSEPH: THE PAPACY IN POLITICS TODAY [1937,1939,1943*]
- 'THE GUILT OF THE ROMAN CHURCH IN THE WORLD WAR'
- My copy reprinted 1947 (bought in Chesterfield in 1995)
- Includes interesting and depressing stuff about eastern Europe, Ukraine, Poland & so on, pre-dating Hitler-

<Following scanned 30 October 1995 Checked>

2-7:
--- only to the Greek-Roman, and to this they had added the looted wealth of America; yet, after little more than a century of brilliant and vicious prodigality in Madrid, they had made Spain one of the poorest and most ignorant countries in Europe- In the darkest century of the Dark Age, Arab Spain had maintained 30,000,000 prosperous and generally educated people in a beautiful land with ten large cities, any one of which could have bought up the rest of Europe- In less than two centuries the Castilian monarchs had made it a desolation in which six or seven million pathetically poor and ignorant people browsed like their goats among the ruins- You will find the facts plainly stated in our standard historical work, the Cambridge Modern History, The daughter of Ferdinand and Isabella had been insane, and their grandson, Charles I, had inherited his mother's devotion to the Church and had wasted the resources of Spain in fighting European Protestantism- "His actions," says the historian, "were not inspired by any regard for the interests of Spain-" Of the glorious "reign of Philip II that followed the historian says: "In it the vices of his father's policy were displayed to the fullest extent-" He died in 1598, and in 1619 the Royal Council reported to his son, Philip III, a foolish trifler," that the country was ruined- His successors were selfish sensualists, and Spain sank from the position of the richest and greatest Power in the world to that of a beggared and despised nation on the fringe of Europe- Even The Times respectfully quoted Franco's ludicrous claim that he was going to restore the Castilian magnificence, and Some London papers supported it in fulsome editorials, But the Spanish people, raised out of a sixty per cent illiteracy by the late Government, knew better- It was the first count in their indictment of the Church that through these Catholic monarchs it had ruined Spain; and it was the first count of the Church's indictment of the Liberals and Socialists that they had taught the people the truth- The second point is even worse- So inept and biased is the teaching of European history in our schools and European history in our schools and colleges to-day, so ignorant were the literary men and editorial-writers who led England in those astounding pre-war years, that four-fifths at least of our people were persuaded, during the Spanish struggle, that the use of cruelty and outrage in political contests had begun in recent times with the rise of various bodies of the workers who are lumped together as "the Reds-" They were therefore ready to believe that the rebels and their cynical German and Italian allies would render a service to the Spanish people by destroying this minority of Sadists, as Sir Philip Gibbs stooped to call them in a Sunday paper - I assume he now transfers the word to the Germans and Italians - and that the salutary discipline which Franco must impose upon the workers would be tempered by the traditional refinement of the "Spanish gentleman" and the clemency of the Roman Church-
<br> &nbsp; &nbsp; &nbsp; Through what a morass of lies and blunders we stumbled towards the pit! What Franco has done we shall see presently, but this myth of Catholic-aristocratic refinement and Red cruelty is one of the grossest perversions of the historical facts- As these are given in the Cambridge Modern History (Vol- XI) and Hume's Modern Spain, our highest authorities, they show that savagery is the established tradition of the clerical-aristocratic forces in Spain, and that until a few years ago, when nearly all Europe conspired, by intervention or the protection of intervention, to deprive the Spanish people of the form of government they had chosen, they never, in spite of the red record of their opponents, resorted to these vile reprisals-
<br> &nbsp; &nbsp; &nbsp; From the fall of Napoleon to our own time there have been nine revolutions in Spain- In six of them the people seized power, without war and without reprisals, apart from popular local assaults on churches and monasteries- In the other three Church and Throne recovered power (1814, 1822, and 1936-8), and each was followed by such savage official reprisals that at least 50,000 men, women, and children were murdered judicially or by massacre, apart from the thousands whom Franco has butchered- There is no historical dispute about either the brutality of the reprisals or the share of the Church- Major Hume says, for instance, of the events which followed the recovery in 1814 by treachery of full feudal power by Ferdinand VII (a modern Nero)  - the popular revolution had neither abolished the monarchy nor disestablished the Church: -
<br> &nbsp; &nbsp; &nbsp;  Modern civilization has seen no such instance of brutal
<br> &nbsp; &nbsp; &nbsp;  blind ferocity as that which followed the arrival of Ferdinand
<br> &nbsp; &nbsp; &nbsp;  at Madrid- There was neither justice nor mercy in the
<br> &nbsp; &nbsp; &nbsp;  government of the besotted Churchmen who surrounded the
<br> &nbsp; &nbsp; &nbsp;  King---- The frenzy of intolerance and cruelty spread
<br> &nbsp; &nbsp; &nbsp;  from the preaching friars and ignorant nobles to the brutal
<br> &nbsp; &nbsp; &nbsp;  mob (Modern Spain, p- 256)-

Sufficient details are given in my small work Spain in Revolt (1931), but this plea of popular outrages was so mendaciously used by the Roman Church and its allies in blinding the world to the preparations for war that a succinct statement about it must be made here-
<br> &nbsp; &nbsp; &nbsp; Some years ago our distinguished scientific weekly, Nature, departing widely - and paying the inevitable price for it - from the educational principle that we consult historians about history and scientists about science, urged its readers in an editorial to support religion on the ground that the removal of its restraints from the people always led to savagery, as in the French and the Russian Revolutions- When the most important scientific periodical in Europe speaks thus it is unnecessary to quote other literature- This theory of outrages was stamped upon the mind of the nation so that the dread of Bolshevism, which the White Knights of Germany and Italy were to destroy, would blunt its perception of the ugly realities-
<br> &nbsp; &nbsp; &nbsp; It is historical rubbish- Between the French and the Russian Revolutions there were twenty major revolutions and counter-revolutions in Europe- In 1848 alone there were seven which shook princes from their thrones and gave power to the people- In 1849 there were as many counter-revolutions- Why are all these so forgotten that even men who pride themselves on their culture seem to have heard only of the French and Russian Revolutions? Because, as in the case of Spain, the popular party behaved with humanity when they won power, and the clerical-royalist party behaved always with brutality- Any man who cares to analyse carefully the statements in the chapters on the Catholic countries - there was nothing like the same savagery in England and Prussia - of Europe in the Cambridge Modern History will find that between 1790 and 1870 nearly half a million unarmed men, women, and children were done to death for disputing the feudal power of Church and Throne; and the cruelty was worst in central and southern Italy-
<br> &nbsp; &nbsp; &nbsp; The legend about the French Revolution is one of the worst examples of the way in which our academic historians now decline to interfere with the teaching of untruth in schools (especially Catholic), periodicals, and general literature- The highest French authorities proved half a century ago, and all serious historians accept their finding, that in the first of the two periods of bloodshed, the September Massacres, only 1,200 (who were mostly criminals and prostitutes from the jails) were murdered, and only a few hundred Parisians were involved in the crime; that in the second period, the Terror, of 17,000 known victims less than one-tenth were priests or aristocrats and the great majority were republican, atheistic working men; and that the Red Terror was followed by a White Terror, the prelude to the massacre of democrats in the nineteenth century, of equal or worse savagery, As to the Russian Revolution, of which an impartial history has still to be written, I shall be content to give one example of the value of the kind of literature on which the popular libel is based Lancelot Lawton says in his history of the Revolution that the Bolsheviks killed I,275 archbishops and bishops- You have only to compare the articles in the Encyclopaedia Britannica and the Catholic Encyclopaedia to see that there were then only seventy-six prelates, of both Churches, in Russia, and fifteen of these later appeared in Belgrade alone!
<br> &nbsp; &nbsp; &nbsp; As far as Spain is concerned, this libel of the workers began when it became necessary in 1934 to distract attention from Catholic-Fascist outrages- I showed in my Martyrdom of Ferrer (1909) that at the beginning of the present century the reactionaries used as brutal methods as ever- The chronic corruption of political life in Spain, on both Conservative and Liberal sides, had led to a considerable growth of Anarchism, or the theory that central government always will be corrupt, and decentralized administration must be substituted, as Tolstoi and Kropotkin urged- As a small minority of European Anarchists proposed to do this by violence the whole body of Spanish Anarchists were represented abroad as of that type, and from 1890 to 1919, under Alfonso XIII, and with the closest connivance of the corrupt Church, the old savagery was revived- The police manufactured bomb outrages, thousands were jailed and hundreds shot, and the vilest forms of torture were used in the jails, as they are used in the jails of Spain, Portugal, and Brazil to-day- Yet the spirit of criticism, influenced by Spain's greatest modern writers, Galdòs and Ibañez, spread, and in 1923 the King, alarmed by the threat of exposure of his financial manoeuvres, the Church, which was losing the people rapidly, and the Army conspired to make an incompetent and gross aristocrat, General de Rivera, Dictator- Mussolini had usurped power in the preceding year-
<br> &nbsp; &nbsp; &nbsp; I may again give an illustration of the way in which the public were duped, since the only excuse that can be made for our lethargy from 1922 to 1938 is that we were duped- Papers and cinemas were used lavishly to assure us during the dictatorship of Primo de Rivera that it was popular and the country was prosperous- In point of fact almost the only national statistic that showed improvement was that, while the annual grant for education fell from 37,000,000 to 33,000,000 pesetas, the appropriations for the clergy rose from 62,000,000 to 68,000,000, and the wealth of the Church was already colossal- Books appeared annually in this country describing how placidly happy the people were under their King and Church- Two such books were actually in the Press when the people ignominiously ejected Alfonso, and they appeared later without a blush- In fact, one of our professors still later wrote a book (The Spanish Tragedy, 1936, by Prof- E- A- Peers) protesting that "everybody who travelled there between 1923 and 1929 knowS well that the country showed every outward sign of prosperity and happiness" (p- 5)- In rebuking stay-at-home folk who had questioned this, Prof- Peers referred his reader to my Spain in Revolt (1931), Whereas I state at length in that book that I travelled from end to end of Spain under the dictatorship of General de Rivera and found every class in the country except the priests and peasants in a state of sullen anger and depression-
<br> &nbsp; &nbsp; &nbsp; In 1931 at the municipal elections the critics boldly raised the issue of deposing the King and disestablishing the Church- Both Liberals and Conservatives had for seventy years notoriously tampered with the figures of the results of general elections, and the municipal elections afforded critics a better chance- In the cities the vote for the Republican-Socialist alliance was three to one- The general election was set for two months later, and in spite of the feverish activity of the clergy the vote was repeated; and Alfonso took the familiar royal route to the frontier- It was a lie that he resigned to avoid bloodshed- He was assured that the army would not fight for him-
<br> &nbsp; &nbsp; &nbsp; None of the Catholic writers who so glibly assured the public that Spain was Catholic and that a small minority had got power even attempted to explain how the minority achieved this in a free election and at a time when the reactionary regime still controlled the officials- The Republicans (Liberals) won 145 seats, the Socialists 114, the Radical-Socialists 56, and the various Catholic parties got collectively 121- As Azaña said in the Cortes, Spain " had ceased to be a Catholic country-" Nor did any Catholic or other writer try to explain that during the next three years, when the Cortes disestablished and disendowed the Church, expelled the Jesuits, ejected monks and nuns from trade and education, and secularized marriage and divorce, the people, though the Spanish prelates and the Vatican shrieked at them to get rid of " the enemies of the Kingdom of Jesus Christ " (as Cardinal Segura put it), reaffirmed their support of the Government at the elections-
<br> &nbsp; &nbsp; &nbsp; It was this violence of the Catholic prelates which led to the only " Red outrages " that occurred- I carefully read through the file of The Times, and found no trace of violence until twenty-seven days after the electoral triumph- This was the tradition of the Spanish people as a nation, and though the dictatorship had renewed the savagery of the old days, the new Government made no reprisals- It was only after Cardinal Segura had published his hysterical outbursts against the deliberate choice of the Spanish people that the workers began to fire churches- It is a little problem for those who represent Spain as a solidly Catholic country to explain why in times of revolution from 1812 onward the only outrages were against the Church and the monks- A British (Catholic) Member of Parliament and an American writer (G- Seldes) tell us that there were only 100,000 non-Catholics in Spain at this time, but the Irish Jesuit, Father Gannon, who ought to be better informed, claimed only that there were "ten or fifteen million" Catholics in Spain (Irish Times, January 23, 1937)- When you are talking about millions it is not very convincing to say " ten or fifteen," and all that the most amiable person can do is to split the difference and say 12,500,000- It would follow that one-half of the people of Spain (25,000,000) had abandoned the Church- But if we reflect that so resolute a propagandist as an Irish Jesuit would be sure to under-estimate such secessions, and if we consider the very definite electoral figures, we feel that we are safe in claiming that the majority of the people had left the Church, and that, as the electoral results showed, its remaining strength was in the peasantry, who were illiterate to the extent of eighty per cent-  But while the majority of the nation were united on the anti-clerical issue they were profoundly divided on both political and economic questions, and once the work on which they were agreed - education (in which they rendered magnificent service) and the restriction of the clergy to their proper sphere - was accomplished disruption was bound to occur- Here again three monstrous untruths were imposed upon the English people by a Catholic-censored Press and literature in the interest of the Church and of the evil forces that were gathering strength- The loudest cry, and the one that was most easily refuted if any journalist were allowed to do it, was that the "Communists" were bringing about the economic ruin of Spain- It is a pathetic illustration of the state of public instruction in those years that no writer reminded people that the Liberal-Socialist coalition in Spain had taken over an almost bankrupt country just at the time when the great depression was sweeping the planet- It was worse that no one inquired, by examining the official statistics in the Statesman's Year-Rook year by year, how in point of fact the economic work of the Spanish Government compared with the world of Governments in the leading countries- Here is what they would have found, as any man can verify- In the United States the budget deficit was $1,000,000,000, in "efficient" Fascist Italy 3,000,000,000 lire, in Germany 800,000,000 marks, and so on- In Spain in 1932-3, When the Government had hardly had time to make its mark, it was only about £400,000, and it was less when the national income rose in the following years-
<br> &nbsp; &nbsp; &nbsp; The second untruth was that large numbers of the Spanish people returned to the Church when they saw the Government despoil it- But the writers who put this construction on the in- ---


62-69:
<br> &nbsp; &nbsp; &nbsp;             CHAPTER VII

<br> &nbsp; &nbsp; &nbsp;       PIETY AND PERSECUTION IN POLAND

ROME had, as I said, regarded Bohemia with sour distrust ever since the fifteenth century, and shed no tears when in 1939 its sturdy spirit was broken by the German butchers, the Pope's allies- Poland it had regarded during the same centuries with exactly the opposite feelings- Poland almost alone in the northern half of Europe had remained loyal to the Vatican at the Reformation, and from the days when its French monarch had returned to France in 1574, " taking with him the crown diamonds and leaving behind him the Jesuits," as Michelet says more picturesquely than accurately, its piety and poverty had increased in equal proportion- It had withstood, heroically, the most brutal efforts of the Russians under the Tsars to break its faith, and its frontiers were almost sealed against the scepticism that succeeded and put an end to the religious fanaticism- It was the Ireland of eastern Europe; isolated by its geographical position from the stimulating cross-currents of thought between the various countries of the new Europe, it remained culturally backward and a paradise of priests- On the eve of the world war it was desperately poor, intensely proud, and quite the most Catholic country in Europe, if not the world- As Spivak tells in Europe under the Terror, it contained bodies of the poorest-paid and most scandalously housed workers in Europe; and as the Catholic Robert de Traz tells us in an enthusiastic article (which nevertheless quaintly admits that "nearly all the Poles are ruined") in the Revue des Deux Mondes (February 1, 1933), it made displays of piety even in city streets to which you will not find a parallel in Chile or Peru-
<br> &nbsp; &nbsp; &nbsp; These two States, Poland and Czecho-Slovakia, lay between Germany and that conquest of western Russia which had been an important part of Hitler's dream ever since he had brooded in jail in 1924- It seemS to me probable that he intended to take the Ukraine before he attacked France, the utter destruction of which he has always regarded as the crown of his work; but between 1926 and 1938 Russia made such magnificent progress under Stalin that he had to change his plan and convert Europe into an arsenal with 300,000,000 serf-workers before he could challenge the Bolsheviks- How he tried one experiment after another everybody remembers- It is probable that the complete indifference of France and England when he took over Austria -  throughout 1940 and 1941 our statesmen still never included Austria in their list of countries to be delivered from Germany -  emboldened him to turn east, and their feeble resistance to his annexation of Czecho-Slovakia and France's reluctance, under Papal influence, to carry out its treaty with Russia, convinced him that he might, without stirring up the West, reduce Poland and clear the way to Russia-
<br> &nbsp; &nbsp; &nbsp; The slime of Papal intrigue covers the whole story, but there is a very important point to be considered before we turn to the question of the relations of the Vatican to the Polish war- In the fierce stimulation of hatred of Russia throughout the world upon which the Vatican had been engaged, to the delight of the Axis, the Pope had had to give for ten years -" the persecution of religion " as his chief motive- He " never interferes in politics," and therefore could not plead that the Soviet political form came within the sphere of his august consideration- As to its economic system, to condemn this would be apt to draw invidious attention to the alliance of the Papacy with wealth and privilege- There never was any persecution of religion in Russia under the Soviets, as we shall see, though there had been plenty, which had filled Europe with Papal lamentations, under the Tsars- The Catholic laity, it is true, were led by a monstrously mendacious literature to believe that there was, but it is very doubtful if the Vatican and the Governments to which it appealed to "extinguish Bolshevism " had any such illusion- They wanted Soviet Russia crushed for politico-economic reasons, and the Pope knew that he gained favour with them by whipping up the entire Catholic world to a fierce hatred of the country-
<br> &nbsp; &nbsp; &nbsp; It is a very black count in the modern world's indictment of the Papacy that, while it must have known that there was no persecution of religion as such, or nothing more than a bloodless and indirect pressure, in Russia, there was, and had been since 1919, ghastly persecution in Poland- One does not like to-day to make what may seem to be reflections on the unhappy and brave Polish people, but the guilt is that of their leaders and clergy, and the facts are part of that true and full account of the modern development that is commonly suppressed-
<br> &nbsp; &nbsp; &nbsp; Our papers have a pleasant way of illustrating the news of the day with fragments of history- They told us how the Moors who were brought to the aid of Franco and the Church rejoiced when they at last saw the great city of their fathers, Madrid - it was, as a fact, a ragged Spanish village in the time of the Moors and probably no Moor ever entered it; besides that, it was Arabs, not Moors, who built civilization in Spain-: how our men saw the ruins of the ancient city of Abraham, and so on; but they did not tell how the Papacy got its Papal States when Mussolini " redeemed ' them, or how the Poles despotically ruled 20,000,000 people who were not roles- Some papers even provoked the tears of their readers by telling how in 1939 the Russians stabbed the Poles in the back and dragged some 10,000,000 of them under their horrid atheistic regime- It was another stick with which to beat the Bolshevik; another lie-
<br> &nbsp; &nbsp; &nbsp; The Poles, rightly freed from Russia by Versailles, sent the pianist Paderewski to Paris to use his artistic prestige in order to get for their new Republic a vast amount of territory to which they had no title- He needed little persuasion to induce the French to weaken the Bolsheviks by detaching two large provinces from their territory and handing them over to Poland, and to weaken Germany by taking from it, after a fraudulent plebiscite, a rich slice of Silesia- Wilson-his historical expert told me - was dazed by these Slav and other strange names and was cynically duped by Clemenceau- However, Poland, making a solemn promise to respect the rights of minorities, got a large German Protestant population (over 1,000,000) and a body of 7,000,000 to 8,000,000 White Russians and Ukrainians, half of whom belonged to the Orthodox Russian Church in the provinces which Russia rightly took back in 1939- Of 10,000,000 people in these provinces about 1,000,000 were Catholic Poles, 1,000,000 Jews, 4,000,000 Greek Uniates (acknowledging the Pope but practising a Creek rite), and 4,000,000 anti-Papal Orthodox Catholics-
<br> &nbsp; &nbsp; &nbsp; Before the end of 1919 Clemenceau, whose genuine dread of Germany - he had seen it after its victory in 1871 - and fear for France led him into many blunders was dismayed to get decisive proof that the Poles were already bitterly persecuting the Ukrainians- Two distinguished men of that race, V- Tennytski and J- Bouratch, sent him a copy of a booklet (Les atrocités Polonaises en Galicie Ukrainienne, 1919) in which they put the fact beyond question- Nothing was done because the Catholic Church was behind the persecution, and the only sound way to check the Poles was to return the provinces to Russia- This persecution continued without relenting until shortly before the Germans began to betray their designs on Poland- It had both a political and religious aim- The Polish Government wanted to Polonize the Ukrainians completely by suppressing their language and all their national habits and Institutions - a form of tyranny which the Poles themselves had grievously suffered under Germans and Russians until 1919 - and the Polish Romanist Church wanted to " convert " them all to the true way of salvation- A Catholic bishop was on the Council set up to accomplish the purpose, and the persecution was aimed very pointedly at the clergy of the Orthodox Church-
<br> &nbsp; &nbsp; &nbsp; Thus at the very time when, year after year, the British and American Press reproduced the legend of persecution of religion in Russia, which was officially contradicted in the House of Commons, millions were suffering such persecution at the hands of the Catholic Poles, and hardly a paper in America or Great Britain would tell the truth- The Manchester Guardian was (as usual) an honourable exception, though I cannot find that it took up the matter until 1930¨ The persecution had then raged for eleven years- In the booklet quoted above it was shown that more than one thousand Orthodox priests had been arrested, and in one overcrowded and filthy jail (Lemberg) there were two hundred priests among the two thousand " political prisoners-" The soldiers were specially instructed to subject the priests to ignominy and ill-treatment- Women were beaten and raped- Men were shot by the thousand, and " whole villages were depopulated by massacre-" This booklet, a copy of which I have read in the British Museum, was not translated into any other language, and the facts were suppressed-
<br> &nbsp; &nbsp; &nbsp; The persecution continued mercilessly under the Marshal Pilsudski over whom our obituary writers poured such fragrant tributes a few years ago, and in 1931 the large body of Ukrainians in America collected the evidence and published it in Atrocities in the Ukraine (edited by Emil Revyuk)- He is able to quote several American papers (including the Chicago Daily News and the New York Herald-Tribune) besides the Manchester Guardian and the New Statesman, but the bulk of the evidence is in letters and documents written by victims in the Ukraine and, though not intended for publication, smuggled abroad- The book was hardly noticed in England, and Catholics secured in America that all inquiries made at Washington were answered with the official assurances of the criminals themselves, the Polish officials, that it was "all lies-" The Manchester Guardian and the Herald-Tribune are not likely to be deceived by untruths, especially those which Catholics resent, and by this time French writers also - see the Catholic René Martel's La France et la Pologne (1931) - were expressing their disgust-
<br> &nbsp; &nbsp; &nbsp; Almost every day we now read some literary man or journalist speculating on the reversion to savagery in our time of the Axis Powers, and usually suggesting that It is because the restraints of religion have been removed- Many writers date the beginning of the degradation in the spring of 1933, when the Nazis erupted in savagery against the Jews- Yet the most decisive evidence had been given two years earlier (Revyuk's book) and even fourteen years earlier (in the French booklet) that just this savagery had been perpetrated by the Catholic Poles, as much in the interest of the Roman Church as of the Polish Government, for fourteen years and was continuing without interruption- In 1930 there were 200,000 Ukrainians packed in the old and squalid jails, and they were horribly tortured to make them betray others- Flogging with whips loaded with iron or wire was a daily occurrence, even pregnant mothers and young girls being beaten- Hot irons were applied to the soles of the feet- Water, sometimes mixed with oil, was forced down their nostrils- Prisoners were deprived of sleep until they almost became insane- The savagery was at its worst in 1934 and 1935, but relented a little after the death of " the noble Pilsudski," the ex-Socialist who even extended this bestial treatment to Socialist members of the Sejm (Parliament) and to German Protestants and Polish Rationalists- The facts were openly stated in the Sejm-
<br> &nbsp; &nbsp; &nbsp; The chief plea of the Polish authorities themselves was that these Ukrainians were " rebels-" They refused to surrender their national character and be thoroughly polonized- But one of the principal institutions which they refused to abandon was their Orthodox faith, and the Polish~Catholic authorities pressed for this as bitterly as did the political authorities- Priests accompanied every regiment of the Soldiers who applied their hideous tortures, raped the women, burned or annexed the schools and churches, and killed thousands- Even in the 1919 memorial to Clemenceau we read that "the number of Ukrainian priests arrested to date is over one thousand, and most of the Greek Catholic Churches are plundered by Polish soldiers and used as stables for their horses, and even as latrines " (p- 25)-
<br> &nbsp; &nbsp; &nbsp; We are not in the least concerned about documentary evidence that the Vatican directed the Polish bishops- No one with an elementary knowledge of the Church of Rome can entertain the idea of a national branch of it pursuing such a policy for nearly twenty years, receiving meantime scores of official visitors and inspectors from Rome, and not acting with the full knowledge and consent of the Vatican- But there is here a special circum stance- The late Pope, Pius XI, was actually Nuncio in Poland when the savagery began- He was there for years, and he took the same personal interest in Poland as the present Pope takes from his long residence there, in Germany-
<br> &nbsp; &nbsp; &nbsp; Not a shadow of excuse can be made for Rome, yet the fact: force upon us two appalling truths :-

<br> &nbsp; &nbsp; &nbsp; While the Vatican was flooding the world with bitter complaints  about the persecution of religion in Russia, it was persecuting religion in Poland, and knew well that this persecution, in the most savage form, had been going on for fifteen rears-
<br> &nbsp; &nbsp; &nbsp; While we denounced to the world the horrors of concentration camps, jails, Gestapo outrages, savagery on conquered civilians, etc-, as evidence of the decay of religion, Rome had sanctioned all these horrors in Poland in the interests of its own religion for fourteen years before they even started in Germany-

<br> &nbsp; &nbsp; &nbsp; I need not stress how these facts confirm-the generalization with which I confronted the reader in the first chapter - that torture and bloodshed are not a treatment of its opponents introduced by the proletariat when it seizes power, but are the traditional weapons of the Catholic Church and Catholic Governments - or point out once more how the Catholic intimidation of the Press has led to a most gross and, as we now see, profoundly injurious deception of the general public-  Had he truth about Poland in this respect been candidly told to the public it would have taken a very different view of the action of Russia in 1939 and insisted on a better understanding with it- But the Pope, we shall see presently, actually transferred the German outrages in Poland to the charge of the Russians and took the opportunity to intensify the hatred of Russia which he had kindled throughout the Catholic world-
<br> &nbsp; &nbsp; &nbsp; There is no need here to tell what happened in the territory taken from Germany, as the chief motive was simply greed- Part of the region (upper Silesia) was so obviously German that even the blunderers and plunderers of Versailles hesitated' and decided that a plebiscite must be taken in the province- The vote was to be taken under the "protection" of French and Italian troops- The French Catholic writer René Martel (La France et la Pologne, 1931) told long afterwards, when his countrymen grew tired of the greed and cruelty of the Poles, of the "violence and brigandage " of the proceedings, and the Roman Catholic Bishop of Posen was one of the three Polish directors of the brigandage- The plebiscite was fraudulent and there was intimidation everywhere, yet the officials had to report 707,000 votes for Germany and 480,000 votes for Poland- But the Poles got what they coveted - five-sixths of the mines and several large towns which had voted for Germany by a big majority-
<br> &nbsp; &nbsp; &nbsp; What concerns us more closely here is that a persecution of the German Protestants began at once- The facts could so easily become known in Germany and Europe that the persecution could not take the savage form it took in the isolated eastern provinces, but it was grievous- Martel says that sixty pastors were arrested and many others expelled as soon as the plebiscite was over, and by 1931 hundreds of Protestant parishes were in ruin- In 1923 a large crowd gathered before the Greek Cathedral at Leopol to condemn religious persecution of every kind, and- the Polish troops fell upon them with rifle and sabre- Wherever there were Greek Catholics or Protestants in Poland they were robbed and persecuted, even in Warsaw- The facts which were so glibly denied in Washington, where a rich " Catholic Welfare " Centre had been created to impress " the Catholic point of view " on the Government, were so notorious in Warsaw that they were stormily debated, especially by those " red " representatives who are supposed to be so prone to outrages, in the Sejm and Senate, until Pilsudski, with the warm support of the Church, extinguished parliamentary government, imprisoned and tortured the Socialists themselves, and set up as Dictator; though we, naturally, heard little about the totalitarian regime in pious Poland-
<br> &nbsp; &nbsp; &nbsp; In the first edition of this book I gave particulars of the outrages, which were as bad as those of any German Concentration Camp at a later date, but since I propose to carry on the story here to the period of the war, the general statement must suffice- Revyuk's book is available in America, and no man free from prejudice can fail to recognize the truth when he finds Elliott of the Herald-Tribune and other American and Canadian correspondents, some of whom were beaten by the soldiers or arrested, the correspondent of the Manchester Guardian, and the Secretary of the Women's International League, Miss Sheepshanks, coinciding with the shuddering accounts of the Ukrainians themselves- There were articles in the Manchester Guardian on October 11, November 17 and 22, December 29, 1930, and January 28 and 30, 1931, but they are quoted, with the equally deadly reports of the other papers, in Revyuk's compilation, which is a large dossier of authenticated documents- It will be the task of the historian of the near future to estimate what share the general suppression or mutilation of news from 1919 to 1939, of which I give most important examples in each chapter of this work had in the world disaster- He may wonder whether the naked greed of the Axis leaders was more culpable than the calculated manipulation of the truth, largely in the interest of the Church of Rome, which prevented the general public from perceiving into what human hell they were drifting-
<br> &nbsp; &nbsp; &nbsp; The story of those twenty years of Polish history does more than illustrate the traditional methods of Catholic authorities- It is vitally connected with the terrible disaster which, largely for the sins of its ruling powers in State and Church, fell upon the unfortunate Poles, the historic martyrs of Europe, and, as we shall see, with such persecution of religion - or of priests engaging in treason - as there was in Soviet Russia- The Polish hatred of Russia had deep roots in history which cannot be considered here, and the fury against their Tsarist oppressors was further inflamed by the sectarian hostility of the two Churches, though, apart from the question of the supremacy of the Roman Pope, they scarcely even differed over a diphthong- I shall return to that later- When, therefore, the victorious Allies of the last war joined with the White Russians in an attempt to exterminate the Bolsheviks, the Poles joined enthusiastically in the venture- They dreamed of extending the empire of their Church as well as of their Republic far over Russian territory, though the Vatican itself was at this time courting the Bolshevik leaders- Pilsudski was in time swept back ignominiously to the gates of Warsaw, and the Poles had the strange experience of seeing the Papacy on the most friendly terms with Lenin- By 1925, however, the Soviet authorities, tired of the repeated treachery of the Papal emissaries, jilted the Papacy, and, although it still hoped and for some years made few public references to Russia, Catholic literature began to fill with stories of Bolshevik outrages on priests- As Catholic priests in Russia were generally Poles (and spies or agents for Poland), the old Polish hatred of Russia rose again to white heat, and now mainly on religious grounds-
<br> &nbsp; &nbsp; &nbsp; The western fringe of Poland was part of that German territory that Hitler had sworn in his book to recover for his country- In fact the Germans had raised, long before Hitler had any influence, a huge monument facing the Polish Corridor with the inscription: "Germans, never forget of what blind hatred has robbed you- The delicate position of Poland when the Nazis began to heap up their formidable armament was clear to every thoughtful man, and only a friendly understanding with Russia could protect it- Yet we encouraged the Poles to enter into an alliance with the perfidious Nazis and to sustain their bitter hatred of Russia- The doom of the brave but misruled little nation was sealed-
<br> &nbsp; &nbsp; &nbsp; The Papacy was until a late date, which we will consider presently, ideally "neutral" about the savage aggression in Poland, but the reader will find it interesting to study what happened in Rome in the months preceding it- The Pope's biographer Rankin gives us a fairly detailed account- Pius XII had ascended his throne in the spring of that year, and had inaugurated that great campaign for peace, for which Cardinal Hinsley says that he was elected, by condoning Mussolini's conquest of Albania and the far more monstrous destruction of Czecho-Slovakia- Who was to be the next victim? On April 24, as I have earlier said, the Pope got a letter from his Berlin representative of such grave importance that no one except his Secre- ---



[30] THE PASSING OF HEAVEN AND HELL [1938#] - in Bishopsgate- (Criticism of the Church of England Report on Doctrine)



[31] MCCABE,JOSEPH: A HISTORY OF THE POPES [1939*]
- FULLY INDEXED below
- I photocopied this in the Bishopsgate Institute
- McCabe is not very good on the techniques of repression; e-g- near monopoly of education and literacy must have had profound effects-  A good question might be how did law separate itself from the church?  [1535 'Lectures in civil law are substituted for those in canon law in English universities' says Rodney Castleden]

			- CONTENTS:
	PREFACE
		I THE AGE OF DEVELOPMENT  50-450
	I THE MODEST PRIMITIVE CHURCH
	II THE GROWTH OF PAPAL AMBITION
	III CALLISTUS HUMANIZES THE CHURCH
	IV FROM PERSECUTION TO A SHOWER OF GOLD
	V FIRST DEGRADATION OF THE PAPACY
	VI THE POPES BEGIN TO PERSECUTE
	VII AUGUSTINE SCORNS THE PAPAL CLAIMS
		II THE DARK AGE  450-1050
	I CONSEQUENCES OF THE FALL OF ROME
	II THE FINAL QUARREL WITH THE GREEKS
	III THE POPE RULES THE RUINS OF EUROPE
	V CHARLEMAGNE AND THE POPES
	V FORGING NEW TITLE-DEEDS
	VI THE POPES PASS INTO THE IRON AGE
	VII THE RULE OF THE COURTESANS
	VIII THE DEBASEMENT OF EUROPE
		III THE AGE OF POWER  1050-1550
	I THE WORK OF GREGORY VII
	II THE MYTHICAL AGE OF CHIVALRY
	III THE POPES AND THE ARTISTIC REVIVAL
	IV THE INTELLECTUAL AWAKENING
	V THE POPES REACT WITH MASSACRE AND INQUISITION
	VI FREDERIC II AND THE PAPACY
	VII TWO CENTURIES OF DEGRADATION
	VIII THE INEVITABLE REFORMATION
		IV  THE AGE OF DISINTEGRATION  1550-1939
	I THE MYTHICAL COUNTER-REFORMATION
	II THE POPES AND THE THIRTY YEARS' WAR
	III THE STATE OF CATHOLIC COUNTRIES
	IV THE POPES AND THE FRENCH REVOLUTION
	V THE BLOODY REACTION IN PAPAL LANDS
	VI THE CRUMBLING CHURCH AND THE RETURN TO VIOLENCE
		INDEX  [8 Pages of double columns; not very good]

- PREFACE is interesting on the Catholic Church's opposition to liberalism, exactly analogous to its opposition to Bolshevism (and socialism) & similar in its method of supporting vicious rulers; see Benn's speech, if I have transcribed it yet-
- His comments on 'chivalry' read like H G Wells on the Japanese Samurai-


	FULL INDEX

ABÉLARD, PETER, 242, 310, 318, 324, 333
Abyssinia, the Pope and, 494
Acton, Lord, 412, 435
Adalbert, Archbishop, 265, 270
Adams, Prof- G- B-, 1 r2
Adrian IV, 3z2-4
Adultery, Roman law on 30
Afiarta, 160
African Church, the, 39-41, 93-7
Agapetus I, 125
Aistulph, 155
Alaric, 84
Albani, Cardinal, 476, 479
Alberic, Prince, 222-4
Albigensian Massacre, the 345-51
Alcuin 165
Alexander II, 267, 270
--III, 324-7
--VI, 396, 399, 402-4
--VII, 450
--VIII, 458-9
Alexander Severus, 27, 30, 35
Alexandrian Library, the, 82
Alfred, King, 247, 249
Alsace-Lorraine, 485
Altar of Victory, the, 80
Amalasuntha, 124, 125
Ambrose, St-, 67, 68, 77, 80
America, the Church in, 485,497
Ammianus Marcellinus, 60, 6
Anacletus II, 318-19
Anastasius, Bishop, of Naples, 206
--, Cardinal, 185, 199
--, the Emperor, l23
Anthimus, 128
Antioch, Christians in, 81
Antonelli, Cardinal, 481, 482
Antonina, 127
Arabs, learning of the, 248 230-2
Arian controversy, the, 53-6
Arnold, the monk, 350
-- of Brescia, 319, 321, 323
Arnulph 210
Arsenius, Bishop, 192, 199, 200
Art, meaning of medieval, 304-7
Arthur, King, 288
Asylum, Right of, 456
Athanasius, 54, 64
Athens, schools closed at, 85
Attalus, 84
Attila, 104
Atto, Bishop, 243
Augustine, St-, 51, 64, 76, 90-4
Aurelian, 42
Austria, the Pope supports annexation of, 495
Avignon, the Popes settle at 377
--, vice at, 381-2


BABYLONIAN Captivity, the 376
Bacon, Roger, 369
Barbarossa, Frederic, 323, 326, 327
Baronius, 57, 64, 197, 213
Basil of Cæsarea, 69
Bede, 244
Belisarius, 127
Benedict III, 185, 189
--V, 228
--VI, 229
--VIII, 233
--IX, 234-7
--X, 265
--XI, 376
--XII, 380
--XIII 387, 460
--XIV, 458, 463-5
--XV, 490-1
Benno, Bishop, 234, 297
Benzo, Bishop, 269
Berengar, the Emperor, 219
Bernard of Clairvaux, 319, 321
Bertinian Annals, the, 177
Beugnot, Count, 50
Bibbiena, Cardinal, 410
Binns, Dr- L- E-, 422
Blennerhassett, Lady, 476
Bogomil, the 359
Bohemia and the Thirty Years' War, 439, 441
Bolshevism, crusade against, 497
Boniface I, 97
Boniface II, 124
--III, 139
--IV, 139
--VII, 229
--VIII, 372-7
--IX, 387-8
--letters of St-, 243
Book of Gommorrah, the, 235, 263
Borgia, Cesare, 404, 405, 407
--, Lucrezia, 405
Borgia family, the, 396
Boso, Duke, 205
Bossuet, marriagc of, 456
Boyd, Dr- W-, 247
Bracciano, Duke of, 407
Brunichildis, 146
Bruno, Giordano, 440
Buddhism, 3
Burchard, Johann, 399, 403
Byzantine civilization, the, 144


CADALUS, 270
Callistus I, 18, 19, 25-34
--II, 316
--III, 396
Calvin, 436
Cambridge Medieval History, the, 154, 223, 240, 255, 260, 264, 279, 28, 289, 326, 336, 374, 377
Cambridge Modcrn History, the, 415, 421, 441, 445, 465, 470, 476
Campulus, 172-3
Canon Law, 487, 490
Canossa, Henry IV at, 273
Caracalla, 27, 30
Caraffa, Cardinal, 425
Carloman, 159, 161
--, son of Charles, 201
Caroline Books, the, 171
Catacombs, the, 12, 71
Cathari, the, 348
Catharine of Aragon, 412
Cathedrals, the medieval, 306-l2
Catholic Action, 496
Catholic Encyclopædia, the, 1l, 13,21, 37, 41, 65, 67, 71, 91, 96, 208, 216, 220, 232, 358, 373, 381, 442, 444, 460, 466
Celestine I, 99
--II, 321
--III, 329
--IV, 36
--V, 372
Celibacy, law of, 33
-- the struggle to impose, 268-9
Cesena, Massacre of, 384
Chalcedon, Council of, 137-8
Champvallon, Harvay de, 456
Charlemagne, 159, 164-74
Charles of Anjou, 364, 367
Charles the Bald, 18C, 200
Charles Martel, 153, 154
Chrestos, 5
Christopher, 158-61
Chrysostom, St- John, 8
Churches in early Rome, 27, 31
Cibó, Franceschetto, 401
Cid, the, 294
City of God, the, 84
Classics, monks and the, 248
Clement of Rome, 10
Clement II, 262
--IV, 365, 366, 369
--V, 366
--VI, 380-2
--VII, 384, 386
--VII, 412-13, 423
--VIII, 439-40
--IX, 450-1
--X, 451
--XI, 459
--XII, 460
--XIII, 465
Cluny Reform, the, 223
Coliseum, martyrs of the, 12
Colletta, General, 471, 475
Colonna, the, 371
Commodus, 20, 22
Conciliar Movement, the, 387, 393
Conclave, origin of the, 376-7
Confessional, origin of the, 31-2
Conon, Pope, 142
Conrad, the Emperor, 363, 364, 372
--, Prince, 278
Conradin, 366
Consalvi, Cardinal, 472, 477
Constance, Council of, 389
Constantine, 45, 47-51, 78
--, the Donation of, 167
--, Pope, 143
Constantinople, founding of, 51
--, taken by Crusaders, 345
Constantius, the Emperor, 45, 47
--, II, 53-6
Contarini, Alvise, 444
Cordova, the Mosque at, 307
Corinthians, Roman letter to the, 6, 10, 12
Cornelius, Pope, 38
Coscia, Cardinal, 460
Coulton, Dr- G- G-, 433
Counter-Reformation, the, 425-30, 453, 454
Courts of Love, the, 292
Creighton, Bishop, 392, 407
Crescentius, 231
Crispus, 48, 50
Crusades, the, 280, 284, 285, 344-5, 356
Cyprian, 39-41, 93
Czecho-Slovakia, Catholic Action in, 496


DAMASUS I, 55, 59--73, 81
--II, 263
Damiani, Peter, 235, 263, 268
Dante, 1l8, 367
Dark Age, origin of the name, 213, 240
Death-sentence for heretics, 487
Decius, persecution under, 36-8
Decretals, the false, 193-5, 20l-2
Delehaye, Father, 11, 17, 47
Democracy at Rome, 321, 323, 325, 328, 339, 360
Desiderius, Bishop, 148
Dictionary of Ethics and Rcligion, the, 346
Didier, 160, 161, 166
Dill, Sir Samuel, 65
Dio Chrysostom, 13
Diocletian, Persecution under, 44-6
Dionysius, Bishop, 37
Divorce in the medieval Church, 190
Dollfuss, Chancellor, 493
Döllinger, Dr-, 18
Domimcan monks, morals of, 455-6
Dominus ac Redemptor Noster, the Brief, 465-6
Domitian, 9
Donation of Constantine, the, 167
Drews, Prof-, 8
Dubois, Cardinal, 456, 460
Duchesne, Mgr-, 21, 22, 41, 46, 53, 66, 95, 100, 117, 122
Duel, the, 250


EASTER controversy, the, 24
Ebbo, Archbishop, 194
Edict of Toleration, the, 45, 52
Education, the Roman Church and 115-16, 148, 169-70, 176, 245-8, 329-33
Ehrhard Prof-, 11
Elagabal, 30
Eleanor, Queen, 329
Eleutherius, 199-200
Elizabeth, Queen, 439
Encyclopædia Britannica, Catholics and the, 373
Ennodius, 121
Eugenius, 77
--II, 176
--III, 322
--IV, 393
Eulalius, 97
Eulogius of Alexandria, 137
Eunuchs, Christian, 21, 53
Eusebius, Bishop, 13, 24, 36, 42, 46
Eustochium, 63


FABIANUS, Pope, 37
Farfa monastery, the, 223
Fascism and the Papacy, 492-5, 496
Fausta, murder of, 51
Faustinus, 99
Feast of Fools, the, 312
Febronianism, 467
Felix I, 55
--III, l18
--IV, 124
Ferdinand II, 439
Fermo Abbey, 223
Festus, 1l9 120
Flodoard, Abbot, 216, 220
Foakes-Jackson, Prof-, 5
Ford, Dean, 240
Forged Decretals, the, 201-2
Formosus, Pope, 204, 209-11, 218
France, Leo XIII and, 484, 489
Francis I, 436
Frangipani, the, 315, 318
Franks, the, 153
Frederic II, 340-3, 352-6, 361-3
French Revolution, the, 466-71
Friars, early corruption of the, 338
Froissart, 291, 301

GALILEO and the Papacy, 440-1, 445-6
Galla Placidia, 96, 97
Gallic Church, the early, 101-2
Gallican Church, the, 458, 467
Gasquet, Cardinal, 433
Gelasius II, 315
Genseric, 100, 105
Gerbert (see Sylvester II)
Gibbon, 35, 129, 134
Giotto and the Friars, 306
Giovio, Bishop, 409
Gladiatorial games, the, 114
"Goddess of Reason" story, the, 470
Gordianus, 36
Gothic architecture, the, 309-10
Goths, the, 80, 83, 96
Gratian, 80, 81
Greek Church, quarrels with the, 24, 69, 70, 117-19, 123-5, 127-43
Greek in the early Roman Church, 9, 16
Gregg, F- A- F-, 37
Gregorian Calendar, the, 428
Gregorovius, 212, 216, 263, 324, 357, 398
Gregory I, 134-9, 145-9, 151
--II, 15l
--III, 152
--IV, 182
--V, 231
--VI, 235-7
--VII, 235, 237, 261, 263, 266, 267-76
--VIII, 315, 329
--IX, 355-61
--X, 366
--XI, 383
--XII 388
--XII, 428, 437
--XV, 440
- XVI, 479
-- of Tours, 146
Guelf, Prince, 278, 280
Guicciardini, 406, 409
Guido d'Arezzo, 308
-- of Tuscany, 210, 221
Guilds, the, and the Church
Guiscard, Robert, 266, 277
Guizot on chivalry, 286-7
Gunther, Archbishop, 191, 192, 200
Gustavus Adolphus, 443, 444


HADRIAN I, 163--72
--II, 199
--III, 209
--VI, 424
--VII, 411
--, the Emperor, 13
Hale, Archdeacon, 433
Hanno, Archbishop, 265, 270
Haskins, Prof-, on the Dark Age, 255-6, 331
Hayward's History of thc Popes, 444, 448
Helena, the Empress, 47, 51
Héloise, 333
Henry II, of England, 326
--III, 236, 264
--IV, 265, 273-5, 277-9
--V, 281, 315, 316
--VI, 340, 342
--VlI, 412, 435
Heresy in the Middle Ages, 345-51, 359-60
Hermingard 161
Hilary of Arles, 102
Hildebrand (see Gregory VII)
Hincmar, Archbishop, 189, 193-5, 201-2
Hitler and the Vatican, 494-5
Hippolytus, 18, 21, 31, 32
Hodgkin, 124, 126, l50
Hohenstaufen Dynasty, the, 352
Honoria, 104
Honorius, the Emperor, 82, 83, 104
--I, 140
--III, 318, 354
--IV,368
Hormisdas, Pope, 122
Hubert, Abbot, 189
Hübner, Baron, 429
Hugh of Provence, 219, 221-2
Huguenots, the, 436-7
Huns, the, 80, 104
Hus, John, 389
Hyacinthus, 21, 22, 26
Hypatia, 82


ICONOCLASM, 152, 171
Ignatius of Loyola, 438
-- , the Patriarch, 188
Immaculate Conception, the, 48
Immortale Dei, the Encyclical, 485
Index of Forbidden Books, the, 432
Indulgences, sale of, 423
-- , origin of, 344, 374, 388
Infallibility, dogma of, 483
Inge, Dr-, 110
Innitzer, Cardinal, 495
Innocent I, 83-5, 93-4
--II, 318
--III, 339-51
--IV, 361-4
--VI, 383
--VII, 388
--VIII, 399-401
--X, 448-50
--XI, 458
--XII, 459
Inquisition, the, 356-9
-- , the Spanish, 436
Investitures, quarrel about,
Ippolito d'Este, Cardinal, 427
Ireland, learning in medieval, 246
--, the Papacy and, 486
Irenaeus, Bishop, 13, 24
Irene, the Empress, 169,
Irmengard, 219-20
Isabella, Queen, 290
Isidorean Decretals, the, 193-5, 201-2


JAIME the Conqucror, 294
Jansenists, the, 460
Japan, the Pope supports, 495
Jerome, 56, 60, 62-5, 66
Jesuits, the, 436, 438, 439, 450, 460, 464, 465-6, 474
Jews, the, at Rome, 4, 430
Joan, legend of Pope, 1 4
John I, 124
--II, 125
--VIII, 203-8
--X, 215, 218, 219, 220
--XI, 216, 221, 223
--XII, 224-8
--XIII, 228, 230
--XIV, 230
--XV, 231
--XVI, 231
--XIX, 233
--XXII, 378-9
--XXIII, 388, 38o
--, King, 343
--the Faster, 136-7
--of Salisbury, 149, 287
Joseph II, 467
Josephine, divorce of, 473
Jovinian, 63
Joyce, Father, 92, 96
Jubilee Year, the, 374
Julia Mamaea, 30, 31
Julian, the Emperor, 52, 54, 57
Julius I, 53, 70
--II, 400, 401, 406-8
--III, 414, 425
Justice, Papal preaching	of,	239,	252, 300
Justinian, 85, 123, 125, 129-32


KILBURN convent, the, 434
Kirsch, Father, 2l6
Kulturkampf, the, 485


LACTANTIUS, 46
Lambert of Spoleto, 198
-- of Tuscany, 210, 211
Lambertini, Countess, 481
Lamennais, Father, 476
Lanfranc, 275
Lateran Council, the, 406
--Palace, the, 49, 62
Laurence, the Anti-Pope, 1l9, 120
Law, medieval, barbarity of, 249-50
Leakage in recent times, 483-5, 488
Lecky, 147, 148
Leo I, 87-9, 101, 104
--III, 169, 172
--IV, 183-4
--V, 212
--VII, 223
--VIII, 227
--IX, 263-4
--X, 408-11
--XI, 440
Leo XII, 478
--XIII, 483-7
Leonine City, the, 183
Leontia, 130
Liberius, Pope, 54-7
Lietzmann, Prof- H-, 6
Lightfoot, Bishop, 6
Liutprand, Bishop, 215, 218
--, King, 150, 151, 152
Lombard art, 160, 165, 169
Lombards, the, 136, 143, 150-5
Lothar I, 169, 176, 178
--II, 189-93
Louis the Pious, 175, 179-80
Love-feasts of the martyrs, 8
Lucas, Prof- H- S-, 422
Luchaire, Professor, 292-3
Lucilla, 20
Lucius II,
--III, 328
Lupus, Abbot, 247
Luther, 408, 411, 423


MACROBIUS, 61, 76
Magna Charta, 343
Manfred, 363, 364, 365
Manichæeans, the, 63, 87-9, 348, 359
Mann, Mgr-, 149, 156, 198, 234, 326
Marcellinus, Pope, 46
Marcia, 20-22
Marcion, 15, 25
Marcus Aurelius, 16, 20
Markos, the magician, 14
Marozia, Zl5-18, 220-2
Marriage of priests, 33, 268
Martin I, 141
--IV, 367
--V, 390, 392
Martyrs, legends of, 8, 11, 36, 44, 47, 71,
Mary, origin of the cult of, 72
Mass, origin of the, 33-34
Mathilda of Tuscany, 273, 277, 278, 279
Maurice, the Emperor, 135, 138
Maximin, 35
Melchiades, Pope, 48
Meyer, Prof- E-, 6
Michael the Drunkard, 187, 188
Milman, Dean, 83, 106, 119, 129, 151, 164, 170, 216, 326
Mithra, cult of, 34
Modernism, 486, 489
Mohammed, 3
Monastic schools, 245-7, 330
Monks as copyists, 248
Monks, the first, 64
Monothelitism, 140, 142
Montalembert, 245, 248
Montanus, 25
Moors, the, 181
Morals, clerical, in England, 433-5
--, in the Age of Chivalry, 290-9
--, in the early Church, 32, 61-5, 113
More, Thomas, canonization of, 492
Morison, J- Cotter, 336
Mullinger, J- B-, 247
Music, Catholic, 303
Mussolini and the Papacy, 492-4


NAPLES, massacres at, 471, 47S
Napoleon and the Papacy, 471-4
Ne Temere, the Decree 489
Nero, persecution under, 7 8
Newman, Cardinal, 39
Nicæa, Council of, 69, 97
Nicholas I, 181, 185-96
--II, 266
--III, 367
--IV, 368
--V, 395
Normans, the, in England, 289
--, the, in Italy, 266, 275, 278, 320, 332


OCTAVIAN, Prince, 224
Olimpia, Donna, 449
Oliva, General, 450
Ordeal, the, 250
Origen, 31, 35
Orsini, Giulla, 403, 404
--, the, 367
Ostrogoths, the, 112, 119, 121, 126, 134
Otto, II, 225-7, 229
--III, 231-2
Ottonian Renaissance, the, 256
Ozanam, F-, 247


PAGANISM, end of, 77-82, 84
Papal States, the, in the nineteenth century, 476-8, 479 Parthenon, the, 3
Paschal I, 176
--II, 280-2
--III, 327
--, the Anti-Pope, 142-3
Paschalis, 142-3
Pastor, Dr- L-, 356, 384, 385, 392, 398, 408, 413, 414, 424, 425, 426
Paul, St-, 5-7
--I, 157
--II, 397
--III, 413-15, 424-5
Paul IV, 425-6
--V, 439
Pelagius I, 129, 132
--II, 132, 133
--, the heretic, 93-5
Penitentials, the, 242
Pepin, 154-7
Persecution, the Church policy of, 77-83, 86-9
Persecutions, the, 7,9, 27, 35, 36, 44
Peter, St-, 5, 6, 7, 23
--, forged letter of, 156
Peter's Pence, 175
Petrarch, 381
Philanthropy and the Church, 115-16
Philip IV and the Pope, 375
--the Arab, 35
Phocas, the Emperor, 138, 146
Photius, 187, 188, 207
Piacenza, Council of, 279
Pinturicchio, 306
Pisa, Council of, 388--9
Pius I, 16
--II, 394, 397, 404
--III, 405
--IV, 426, 428
--V, 467-71
--VI 4264, 427, 428
--VII, 472-4, 478
--VIII, 479
--IX, 480-3
--X, 488-9
--XI, 491-7
Plebiscites in the Papal States, 482
Plotina, 13
Poggio Bracciolini, 393
Polycrates, Bishop, 24
Pontifical Chronicle, the, 19, 41, 46, 48, 57, 66, 167
Pope, the title, 10
Praxedis, Princess, 278
Priesthood, origin of the, 6, 14, 33
Prisca, 46
Priseillianists, the, 86, 88
Prosper, 95
Prum, Abbot Regino of, 242
Pyrrhus, the Patriareh, 141

RANKE, L- VON, 443, 444, 450, 451-2
Raoul, Count, 253
Ratherius, Bishop, 215, 243
Raymond of Toulouse, 349,
Reformation, the 415, 421-5,
Refutation of All Heresies, the, 18
Relics, origin of the cult of, 72
Ricci, Bishop, 455
Richelieu, Cardinal, 443
Rights of Man, the, 468-9
Ritual, development of, 33-34
Rivera, General de, 493
Robespierre, 469
Rodocanachi, E-, 427, 428
Roger I, 320
Roman Church, early growth of the, 38, 42, 49, 74-7
--Emperors, character of the, 29-30
--Empire, the medieval, 179
Romanesque architecture, the, 308-9
Rome, fall of, 84, 113
Rothrad, Bishop, 194
Roy,Jules, 195
Ruffo, Cardinal, 471
Rufinus, 61
"Rule of the Whores," the, 197, 212--23
Russia, the Vatican and, 492
Ryan, Mgr-, 74


SABINA, 13
Sabinian, Pope, 139, 149
Sachetti, Cardinal, 451, 452
St- Albans, monks of, 434
St- Bartholomew Massacre, the, 436-7, 470
Saracens, the, 181-2, 203-7
Sardica, Synod of, 97, 137
Secret Archives of the Vatican, 356-7
Seppelt, Prof-, 444
September Massacre, the, 469
Septimus Severus 27, 30
Serfdom, medievai, 252-3
Sergius II, 182
--III, 210, 211, 216, 218
--IV, 233, 236
-- , Duke, 206
-- , Papal offieer, 158-6
-- , the Patriareh, 140
Sermons, Roman neglect of, 75
Shotwell, Prof-, 5
Sicilian Vespers, the, 367
Sicily, the Arabs in, l81-2, 214
Sigismund, the Emperor, 389
Sllverius, Pope, 127, 130
Silvester I, 48
Simon de Montfort, 350
Simplicius, Pope, 1 l8
Sixtus II, 41
--IV, 398
--V, 429-30
Slavery, the Popes and, 101, 114-15, 147
Socialism, the Church and, 485
South America, clerical morals in, 457
Spain, the Pope and, 497
--, clerical morals in, 457
Stephen I, 40
--III, 155-7
--IV, 176
--V, 209
--VI, 211
--IX, 264
Stiliebo, 83
Stoic Emperors, the, 10, 13, 20
Suetonius, 8
Suger, Abbot, 324
Sulpicius Severus, 69
Supremacy, early claims of, 23, 39, 40, 69, 70, 97-104
Syllabus, the, 482
Sylvester II, 229, 232, 330
Sylvius Ænæas (see Pius II)
Symmachus, Pope, 120-2


TACITUS, 8
Talleyrand, marriage of, 472
Tancred, 286
Telemachus, legend of, 114
Templars, suppression of the, 376-7
Temporal Power, growth of the, 147, 151, 157, 163-8
Terror, tbe Red, 470
--, the White, 471, 475
Tertullian, 25, 27, 31
Teutons, the ancient, 104
Theodora of Rome, 215-18
--, the Empress, 128-31
Theodoric, 119-21, 124, 126, 134
Theodosian Code, the, 65, 78, 79
Theodosius, 76, 82-3
Theodotus, 25
Theophylactus, 217
Theutand, 191
Theutberga, 189-93, 200
Thomas à Becket, 326
Toleration, Catholic doctrine of, 74
Tortures, medieval, 251
Totila, 134
Toto, 157
Trajan, persecution under, 13
Trent, Council of, 424-6
Troslé, Council of, 243
Troubadour literature, the, 295-8
Turberville, Prof- A- S-, 358
Turenne, the Countess de, 380
Tuscany, clerical morals in, 455


Unigenitus, the Bull, 460
Universe, the, 490
Universities, beginning of, 337
Urban II, 277-80, 285
--III, 329
Urban IV, 364
--V, 383
--VI, 385-6
--Vlll, 442-5, 448
Ursicmus, 60


VACANDARD, Canon, 346, 347
Valens, 69, 70
Valentinian 1, 67, 80
--II, 77, 81
--Ill, 104, 105
Valentinus, 14
Valerian, 41
Vandals, the, 83, 84, 99, 100, 105
Vatican Council, the, 483
--Field, the, 4
--Palace, the, 183
Vespasian, 9
Victor I, 22-5
--II, 234
--III, 273, 276
--IV, 325
Victor Emmanuel, 482
Vigilius, Pope, 128, 129-32
Vitalianus, Pope, 14Z
Voltaire and Benedict XIV, 463


WALDENSIANS, the, 359
Waldrada, 189-93, 200
Walsh, Dr- J- J-, 446
War (1914-18), the, and the Pope- 490-1
Wells, Prof- C- L-, 246
Westphalia, Peace of, 448
White, A-D-, 251
William of Aquitaine, 285
-- of Malmesbury, 236, 289
-- of Nogaret, 375
Woman in the Middle Ages, 215-16, 219, 290-8
Worms, Concordat of, 317
Wyclyffe, John, 433


ZACHARY, POPE, 154
Zephyrinus, Pope, 25
Zosimus, Pope, 94-6
Zwingli, 435




[32] THE GOLDEN AGES OF HISTORY [1940] - Photocopied
-Interesting to see an attempt to list and overview all the great ages and to try to find general rules




[33] THE BLACK INTERNATIONAL SERIES [1940s]