WATTS’S LITERARY GUIDE B E I N G A M O N T H L Y R E C O R D O F L I B E R A L A N D A D V A N C E D P U B L I C A T I O N S .
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No. 68.]
JU LY 15, 1891.
[Price One Pennv.
N E W P U B L I C A T I O N S .
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T he new number o f the M on ist (2s. 6d.) contains a special paper by Mr. Moncure D. Conway on “ The Right of Evolution,” and also a remarkable contribution by Professor Max Müller dealing with “ Thought and Language.” A full list o f the contents will be found in our advertisement columns.
M r. Henry F rowde has issued the long-promised “ Guide-book to Books ” (5s.), edited by E. B. Sargant and Bernhard VVhishaw. It will be noticed in these columns next month.
Messrs. Watts & Co. have in the press a pamphlet, entitled “ Lessons o f Agnosticism,” from the pen of Alfred Thompson, author o f “ Magic and Mystery” and other works.
Messrs. Williams & Norgate have issued a new work by Mr. Herbert Spencer, entitled “ Justice” (8s.), being Part IV . of “ The Principles of Ethics.”
O U R L I B R A R Y S H E L V E S .
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Alas that the hand lies in eternal stillness which penned the most charming criticisms of popular Christianity. We have no one now to take Matthew Arnold's place, and, could we recall him to our midst, there is much work to be done which, perhaps, only he could do. Three admirable essays he has left us, of which the first in order of time, and the best known, is
“ literature and dogma ”
(Smith, Elder; popular edition; 1883; crown 8 v o ; 232 pp.; 2s. 6d.). The style is perfect; pure and easy as a limpid brook, its banks (if we may complete the metaphor) adorned with many a flower of classic lore, its course here rippling into sparkling and delicate satire, and there deepening into the tranquillity and shade of the most serious thought. There are no rapids or cataracts. Matthew Arnold’s temper was too equable for stern apostrophe or indignant outburst. Just in that respect, possibly, he fell short as a religious critic. But his writings, as they stand, are so impressive and beautiful that one may well forget and forgive the lack of passion.
T he first part o f Mr. J. M. Wheeler’s compilation, “ Freethought Readings and Secular Songs” (6d.), is at last published. The venture should prove exceedingly useful to Rationalists, whose meetings would be rendered much more attractive by the introduction of music and recitals.
M r. Edward Maitland’s chapters on “ The Bible’s Own Account of Itself” now appearing in the Agnostic J o u rn a l will, on their completion, be issued in pamphlet form by Messrs. W. Stewart & Co.
M r. G. W. Foote has, under the title “ The Grand Old Book” (paper is., cloth is. 6d.), issued what is termed “ an exhaustive answer” to Mr. Gladstone’s “ Impregnable Rock of Holy Scripture.”
Mr. Moncure D. Conway has completed his “ Life of Thomas Paine,” which will be published by Messrs. G. P. Putnam’s Sons in September.
T he life o f the late Mr. Ernest Jones is in course of preparation. It is proposed to embody in the biography some o f the poetical effusions of the deceased.
M r. G. J. Holyoake has, under the title “ The Cooperative Movement To-day ” (3s. 6d.), compiled an excellent “ shorter history ” of co-operation. It is published by Messrs. Methuen & Co. in the series “ Social Questions of To-day.”
D r. Brewer, whose “ Historic Note-book ” we recently reviewed in these columns, has written a critical study of “ Constance Naden and Hylo-Idealism ” (is.)._^The publishers are Messrs. Bickers & Son.
M r . C harles Watts is writing a pamphlet for the Propagandist Press Committee on “ The Destiny of Man, from an Agnostic Standpoint” (id.).
Two bishops (Winchester and Gloucester) had declared their conviction that more stress ought to be laid upon the precise dogmatic formulation of the Christian religion. Arnold detested the spirit of dogma, while he cherished a marked reverence for Christianity and the Bible. He pounces upon these unhappy bishops and ridicules them off the stage. The dogmatic spirit, he urges, is precisely the very spirit which is incapable of understanding and interpreting the Bible. Biblical terms, such as “ the Lord,” “ the way o f righteousness,” “ grace,” “ faith,” “ redemption,” were not originally employed as definite, rigid, scientific expressions, intended for use in creeds and catechisms. They were thrown off in the glow o f religious feeling— living, palpitating, poetic attempts to utter forth the experiences of the soul in its search for truth and inward peace. So that, to rightly appreciate them, the literary instinct and sympathy are needed rather than the grammatical dexterity o f the theologian. Hence the title of the book, “ Literature and Dogma.” The Hebrews were endowed with the true religious genius. They had no gift for metaphysics, as the Greeks had, and our Aryan forefathers had. But, contends Matthew Arnold, religion can dispense with metaphysics. In its essence it is morality touched with emotion, and morality is concerned with conduct, and conduct is three-fourths of human life. The Hebrews, feeble as they were in arts and sciences, were great in their enthusiasm for the higher life and moral aspiration. The impulse to goodness they found in the “ Power not ourselves which makes for righteousness,” the Lord, “ the Eternal.” To this they poured out their psalms, and on the authority of this they lifted up the voice of prophecy. Dogma and articles of faith they never composed and never dreamt of, for these people, says Arnold drily, “ were not Archbishops of York.” Then he points out how I the Jewish mind, agonised by misfortune and exile, yielded
