Vol. 65 No. 6 H. JUNE 1960. Sixpence

Editorial

Notes by Custos

The Establishment Archibald Robertson

The Phenomenon of Man Dr. W. E. Swinton

George Gissing Richard Clements

The Ethics of,Urban Development F. H. A. Micklewright

Book Reviews Correspondence

Activities of Kindred Societies

Society's Other Activities

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CONTENTS

EDITORIAL .. 3

NOTES OF THE MONTH, Custos 4

THE ESTABLISHMENT, Archibald Roberston 7

THE PHENOMENON OF MAN, W. E. Swinton 9

GEORGE G1SSING, Richard Clements .. 11

THE Emics or URBAN DEVELOPMENT, F. H. Amphlett Micklewright 14

BOOK REVIEWS 17

CORRESPONDENCE 19

ACTIVITIES OF KINDRED SOCIETIES 19

SOCIETY'S OTHER ACTIVITIES .. 20

The views expressed in this journal are not necessarily those of the Society.

EDITORIAL

MR. KHRUSHCHOV has faced America with the proof that the American 'plane which had been shot down, was engaged in espionage work. Mr. Eisenhower admits that this was probably true. An official of the American State Department is inclined to omit the word "probably". Mr. Eisenhower asks Mr. Khrushchov if the Russians don't do the same? Of course they do. Governments have done so since the beginning of history and the people have always known that this was so. Governments do not admit it except when they' are faced with the truth, or, to put it bluntly, when hypocrisy has no further defence. Politics, especially international politics, have generally been recognised as a "dirty business". What has it io do with The Monthly Record? It underlines the imperative necessity for an Ethical Society. . Notes by Custos

ONE BY ONE the bishops are, turning to the condemnation of apartheid, the latest being the Bishop of Worcester. Doubtless they have been forced there by the uprush of public opinion which increasingly condemns the fascist mentality of the Government of South Africa and the racialist tragedy which accompanies its policies. But a more authentic voice of ecclesiastical traditionalism in its practical form has just been heard in Kent. The Rector of West Wickham, the Rev. John Shortt, was formerly the senior rector of Johannesburg Cathedral. Speaking to a local Toc H group, he is reported to have said: "The great majority of Africans are still very close to savaget y. It is easy for us in Britain to think of an African as a European with a black skin. The truth is that both physically and mentally he is radically different" (Reynolds News, April 24). It never seems to oecur to clergymen of the mentality of Mr. Shortt that, if his statement were true, it is a striking comment upon Christian civilisation in South Africa; it has failed to lift the native peoples out of a situation "very close to savagery". Indeed, it may well be that this should be a natural result as it could be an apt description of the religious and mental state of clerics of Mr. Shortt's description! But apart from this fact, Mr. Shortt has revealed what is the traditional position of established religion. "The flag follows the Bible and trade follows the flag." Church and state at home have given place to Church and imperialism abroad. Again, we are not surprised, for such has been the Christian attitude towards government since the days of the establishment of Christianity as the state religion by the Emperor Constantine

Caphal Investment People like Mr. Shorn always fail to understand that the real problems do not centre in the colour of people's skins but in capital investment or expanding markets. It is the financial and cconomic which provides the key to the present situation in South Africa and not a wholly fallacious idea that black and white differ in physiology. But they do reveal the manner in which Christianity is used by others than the Dutch Reformed Church to put the native in his place and keep him there. The fact remains that, despite a few brave dissentients like the Bishop of Johannesburg. Canon Collins, the Dean of Canterbury or Fr. Huddleston, calls for the application of the principles of the Christian Church to society are more than phoney. The Church is nothing less than a distinct menace, to the evolution of a civilisation promising Justice and liberty for every man of whatever race, colour or creed. Humanists who feel that organised humanism should not be over-antagonistic to the established religion or its professional votaries would do well to take notice. We have no desire to see a civilisation based upon the dictatorship of people for whom clerics like the Rev. John Shortt act as mouthpieces.

Humanitarian On Easter Sunday, turning over religious problems in our mind, we also turned over Reynolds News. Two news items did not seem irrelevant to our iwevious thoughts. At Bournemouth, a former sanatorium is to be converted into a much-needed maternity hoine, and the plans included the turning of a former chapel into a ward. This brought a local vicar into the picture. Placing ecclesiastical trappings before humanitarian needs, he has rushed into action and opposed the plans! As a result, the maternity home it held up for a year and the reverend gentleman is left with his disused chapel. Comment seems needless! The other account concerned the Bishop 4 of St. Albans, who seems to have utilised a legal loophole concerning clerical status to get rid of a clergynian out of his parish because, in this case, the clergyman seems to have been too democratic and too socialistic in his sympathies—too much of an individualist, to quote the bishop. Once again, comment is needless! But these facts serve to underline the part which organised religion plays in our society as a defender of the social "establishment". Providing a spiritual facade to existing social and econo- mic orders, it cannot act in other than a reactionary manner.

Social Reactionaries - This fact was fully recognised in working-class movements from the, French Revolution onwards. Thomas Paine and Richard Carlile. G. J. Holyoak& and Charles Bradlaugh, were not only anti-ecclesiastical for theo- logical reasons. Their attack included large areas of social opposition to the reactionary pressure of eeclesiastical organisations within common life. They fought a great many battles at a time when the still unreformed law did not force bishops to have to look around for legal loopholes or cause clergymen to invoke them in order to attain their ends. Many of these past laws have now been changed through the strivings of such men as W. 1. Fox and others who fought them openly. But we are not able to under- stand the type of humanist who claims that this is now past history. Such incidents as we have recorded concerning the Easter activities of the Bishop of St. Albans and the Bournemouth vicar remind us that these battles are still there to be fought even though legal reform has made them less blatant than they were in the past. So long as ecclesiastical organisations and their votaries exist to maintain the status quo of the established social order, so long will they exist as monuments to reaction which must be opposed and overcome. In 'many ways, the anti-clericalism of Voltaire or Paine was never more relevant than it is today.

Leopold and Loch We should like to commend to all rationalists, humanists and others con- cerned with the wellsprings of human behaviour, the novel, Compulsion, by Meyer Levin (paperback edition, Corgi Books, 5s.). It is a terrifying and powerful story built up from the case of Leopold and Loeb in Chicago a quarter of a 'century ago. These two young men, brilliant university students and the sons of millionaires, murdered for sport the young son of another millionaire. During the trial it transpired that they were homo- sexuals who were intoxicated by a philosophy of the superman which they had derived from Nietzsche. The defence could only be conducted along the lines of a plea of diminished responsibility and an avoiding of the capital sentence. It was undertaken by Clarence Darrow ("Jonathon Wilks" in the novel), and Darrow's speech for the defence is a masterpiece of exposition concerning the psychology of criminality. Darrow himself was a behaviourist in psychology, and disciples of Freud or of Havelock Ellis may well dissent from some of his exact conclusions. But his main points concerning the irrational psychological wellsprings of human conduct are firmly established and the reader of today is left wondering how far unhealthy environmental influences may also create tragic characters of this kind. Clearly, Leopold and Loeb committed an abnormal crime whose roots lay in deeper abnormalities. Darrow was right in refusing to talk about sin and the like; the invoking of age-old superstitions simply did not meet the case. Compulsion drives home the lesson that questions of social morality have passed out of the hands of religious supernaturalism into those of anthropology, sociology and psychology. The sin-obsession, echoed from the many pulpits by clergymen often ill-equipped to deal with the -5 problems which they expound, simply misses the point and harms rather than helps. But it is not enbugh to recognise this fact. The practical task of humanism must include the bringing of formal law into line with the far-reaching scientific discoveries made during recent years and Darrow was certainly on the right road when he voiced this demand. Incidentally, for any who wish to read beyond the novel, there is a useful account, the Trial of Leopold and Loeb, published by the American series of paperbacks, the Mentor Books, and obtainable at London bookshops. America and Religion We have heard so much concerning the Church revival in America that we should like to commend to all who are interested, the book, Protestant, Catholic, Jew, by Will Herberg, published by Doubleday & Co. of new York and obtainable in this country. The author, a Jewish theist, is con-, cerned with the practical sociological implications involved. •He draws out the extent to which the revival is covered by the three groupings of his title. It does not matter to which of these the adherent belongs so long as he does belong. A Church affiliation has become a part of the American • way of life. It is rather a shock to be reminded by Herberg that such figures as Ingersoll or Darrow belong to the past and that their unbelief would prevent them from reoccupyinr, their old niches in the America of today. A new religion has arisen in AtMerica, a religion centring in religion itself. There are various causes which may be traced out. A church has become a symbol of "belonging", of being a hundred per cent American, and it is this fact which gives it a unique place within a largely immigrant society. The uprooted desire to find new grassroots in American soil. Again, the churches symbolise "the American way of life", a highly signi- ficant fact in the days of •McCarthyS witch-hunting or the shrill hysteria of the Dulles foreign policy. Social alignments are likewise of interest. The Protestant will change his denomination with a bettering of his for- tunes just as he will change his house and his car. A really fortunate man would start in the low grade of the Pentecostals and end up within the exclusiveness and the wealth of the small Episcopalian body! Catholicism is only slowly producing an aristocracy of its own, its strength of numbers still lies among the more submerged classes. The whole picture is frighten- ing. It makes against clarity of thought and the use of reason; these things are thrust aside for an emotional reaction to a symbol. As the Moral Rearmament movement witnesses, a sanctification of a reactionary cold- war policy could be a very dangerous thing internationally. In this country, there is an obvious link between organised religion and the status quo even though the conditions do not seem favourable for an exact replica of ,the American situation. But such a picture as is painted with high ability by Will Herberg should cause humanists on this side of the Atlantic to think the matter over and to make sure that something very like it could not happen here. Moral Rearmament An attempt is being carried out to get a copy of a pamphlet, Ideology and

Co - existence, into every house in Great Britain. Published by the Moral Rearmament movement, it is well produced and the cost of the undertaking must be a vast sum. In view, of the contents, it would be more than inter- esting to know where the money came from! The general attitude is that of the old Buchmanite technique with its reliance upon the authoritarian guidance of ihe individual .to a transcendent God.. But the contents go a great deal further than this theological platitude. A bitter attack upon com- munism is 'translated into an equally bitter attack upon the Soviet Union. Peace movements are treated as suspicious because they are the objects 6 of Communist infiltration. But so too are trades unions and labour move- ments, movements for the freedom of coloured peoples, churches and even parent-teachers'. associations. There must be no rapprochement with "Red China", whilst the attitude towards the Soviet Union must be that of "the cold war" in its most intense form. Faced with this picture of woe caused by "Reds", the only solution is that of a European unity set over against them and based upon Moral Rearmament, presumably with Dr. Buchman as Pope. Reading the pamphlet, it is easy to understand why, in 1936, Di. Buchman publicly thanked God for Hitler. Indeed, it is a short step from belief in a God-united dictatorship to belief in a dictatorship of a more secular kind. Basically, the technique is clear. Anybody who dissents from a narrowly reactionary social and political policy is to be labelled a "Com- munist" and condemned accordingly._ It is a short step 'from this religious method to the somewhat more secular applications pursued with avidity by the late Senator Macarthy! Indeed, the whole outlook of the booklet is steeped in the approach of the late Mr. Dulles whose attitude towards the Left was merely pathological. But we should like to know whether the wealthy business men who support Moral Rearmament in this country also support the ideology of this booklet. Is it supported by their band of clerical hangers-on drawn from the ranks of bishops and other clergy? If so, we shall understand Moral Armament more clearly. It is simply another name for political, economic and social reaction possessing authori- tarian implications which point straight on to fascism. Humanists seek a social morality which binds men together in a universal brotherhood based upon a universal justice. These people seek to divide the world in the interests of economic and social exploitation, dressing up their efforts in the language of a maudlin piety worthy of "Elmer Gantry". In other words, their conception of morality is a high immorality so far as the humanist is concerned. We can only hope that all liberal-minded persons will use every 'available opportunity of exposing the true character of this movement and its supporters on both sides of the Atlantic as it is expounded in its own 'booklet, and will do their best to force it into joining the late Mr. Dulles in the shades. Certainly, its inculcation of the worst types of latter-day American foreign policy shows it to be no true friend to the more moral claims which should be made by English democracy in these fields and no true friend therefore to this country. F. H. A. M.

The Establishment

BY ARCHIBALD ROBERTSON

The use of the word "Establishment" in its social (as distinct 'from its memly ecclesiastical) sense was originated by Mr. Henry Fairlie in the Spectator. Mf. Fairlie, in a contribution to a symposium on the subject edited by Hugh Thomas,* defines the Establishment as those "established bodies of prevailing opinion which 'powerfully, and not always openly, influence" policy.- He deprecates the use of the word to denote any class interest. The Establishment, he insists, "has its roots in no class and no interest"; I doubt, however, Whether Mr. Fairlie here is quite consistent. How can-an opinion "prevail", let alone "influence" those in power, unless it has its roots in some interest or other? The journalists who have adopted * The Establishment. (Anthony Blond, 1959.) 7 the word and use it to denote people in power seem to have a surer flair in the use of words than Mr. Fairlie. In the symposium to which I have referred, Mr. Fairlie deals with the Establishment as exemplified in the B.B.C. He enumerates the charac- teristics of the B.B.C. in masterly fashion—its identification with "the most conservative institutions in the country", its unfailing deference to "eminent persons", its servile support of the government of the day against any serious attack. We might add, thoueh Mr. Fairlie does not, the assiduous propagation by the B.B.C. of orthodox religion and its refusal of any but the most meagre facilities for humanist criticism. All this is true. But the B.B.C. would not take this line if it represented "no class and no interest". It is precisely because the B.B.C. is the propagandist organ of the govern- ing class and devoted to their interests that it is what it is. Mr. Fairlie's fellow-symposiasts deal with the Establishment as manifested in education, in the armed forces, in the civil service, in business and in politics. Mr. John Vaizey, an Oxford economist, deals with the public schools, which are the main channels by which the Establishment transmits its traditions from one generation to the next. "They stick out like a sore thumb in an otherwise democratic society—or a society that at least likes to pretend it is democratic." They have their virtues. "In some senses . . . the education is the best!" They have big staffs and small classes, and facilities "almost unknown to other schools". But these virtues are sub- ordinated to the purpose of training a ruling class. They all "put great emphasis on religion"—not with any very noticeable ethical result, but as an institution, a thing that is "done". The public school system in fact "lies at the root of the Establishment". Mr. Simon Raven, a novelist who has been an officer in the Army 5ince the war, deals with the forces. He shows from his own experience that the training of officers is a' continuation of the same process that Mr. Vaizey sees working in the public schools—"conditioning men to feel them- selves a class naturally desiened to impose its will on all inferior classes". To quote Mr. Raven: "The Sword, symbol of honour and leadership, kills in the back when it is also a symbol of caste." Dr. Thomas Balogh, an older Oxford economist, deals with the civil service. In the Victorian era, when our present civil service- took shape, laissez - faire liberalism was in its heyday, and the best government was held to be that which governed least. All that was required of a civil servant was personal integrity and the kind of mental training (provided by our own universities) which enabled one to see both sides of a question without getting excited about either. Ministers made policy; civil servants carried it out: that was the theory and still is. In actual fact the world of national and international politics has become so much more complicated since those days that the old qualifications no longer suffice. In Dr. Balogh's view the failures of British policy between the wars and since the Second World War are in no small measure due to the incapacity of civil servants, recruited as they are, to cope with situations that have no nineteenth- centUry precedent. Mr. Victor _Sandelson, a stockbroker, deals with the City. He does not equate the City with the Establishment. Only a "very few", an "elite", qualify for that category. They have the car of the Bank of England and the Treasury, they usually hail from the public schools and the old univer- sities, and their standard of life cuts them off "physically and mentally" from "the vast majority of the population". Mr. Sandelson supplements his article with a list of what he calls "the top four hundred"—directors of banks, industrial companies, newspapers• and so on. I find his article descriptively usefuk• but-it explains very little. Finally, Mr. Christopher Hollis deals with politics. He is a Catholic and '8 a Tory; so we do not expect revolutionary conclusions. His outspokenness is all the more remarkable.. 1 am reminded of Belloc and Chesterton's exposure of the party system in the years before the First World War. Mr. Hollis shows, by arguments very similar to theirs, that electors have very little control over M.P.s, and M.P.s very little control over govern- ments, and that this will continue to be the case while the two-party system endures. Yet he• doubts whether there is any such thing as an Establishment in the sense ,of a body of people acting together unofficially and influencing national policy. "There are moments perhaps," he cori eludes, "when one wishes that there were." His article contains so many valuable admissions that his scepticism may be forgiven. Is there an Establishment? Surely yes: it is improbable that two econo- mists, a stockbroker, a journalist and two novelists should all fall accidentally into the same error. Yet there is something wanting in the book. It is, if I may put it so, a thread to tie the whole thing together—an explanation of the facts about which they grumble. Some of them lay the blame on , the public school system. But Mr. Vaisey answers this himself when he says that public schools "provide, for payment, the goods that parents pay for". Precisely: the root of the matter is not the existence of public schools, but the existence of a class so privileged that they can afford to give their children an education superior to that (as Mr. Sandelson says) of "the vast majority of the population", and so powerful that they can insist, what- ever government is in office, on the continuance of such schools apart from the national system of education. In short, the Establishment (though none of these writers see it) is almost exactly what Marx and Engels used to call the bourgeoisie. Indeed, Marxists owe Mr. Fairlie and his colleagues a debt for providiffig them with a decent substitute for What'the wear and tear of controversy has made a dirty word! Naturally those who live by owning and directing banks, industrial enterprises and so on, expect a better education for their children than those who merely live by operating them, and naturally, being able to pay for it, they get It. Naturally they see to it that, as far as possible, commissions in the armed forces and administrative posts in the civil seic vice are filled by candidates so educated. Naturally they see to it that— since (as Mr. Vaizey says) our society "likes to 'pretend it is democratic" —democracy is brain-washed by methods well known to advertisers into electing the right kind of M.P.s (in both senses of the word "right"), and that if by ill-luck the wrong kind of M.P.s get elected, the Parliament so elected shall be reduced to what Mr. Hollis calls "impotence". Naturally they see to it that the B.B.C. (as Mr. Fairlie says, "the most powerful" voice of the Establishment) shall allow on the air only such things as are edifying, and not such things as are socially, politically or ecclesiastically unsettling. Some of us knew all this before. We are none the less grateful to the symposiasts for translating these truisms into decorous journalese. (Summary of a lecture delivered on March 20.) The Phenomenon of Man

B Y W. E. S WIN TO N, Ph.D.: F.R.S.E. THIS IS THETITLE of one of last year's most stimulating books. Its author was a Jesuit priest with a long history of interest in science. The book was.the summary of his conclusions on the way of the world, or the unity of nature and the place of man in the universe. The book has been almost a best-seller in. its literary field and has •been very well reviewed. None 9 the less it is a difficult book and many readers will undoubtedly have been impressed by the author's versatility and by the obscurity of much of his writing. Of his good faith there will be little question in any quarter. Pere Teilhard de Chardin was born in 1881 in the• geologically famous region of Auvergne in France. He was one of many children and at the age of ten he went as a boarder to the Jesuit College where he seems to have speCialised, not unnaturally, in geology. When he was eighteen he became a member of the Order and, after six years of intensive study, he was sent to the Jesuit College in Cairo• to teach physics and chemistry. He spent three years in Egypt, where it is very likely he absorbed much of the local history, archaeology and mythology. His interest in gods as well as God may have been aroused. He then came to England and was for some years in 'Sussex. During this time he became known to the local geologists and archaeologists. He was a friend of the Dawsons and may well have been in at the birth of the Piltdown Man. Certainly he knew about the discovery and much else of interest in the field of human palaeontology. This may have been a turning point of his career, for when in 1912 he was ordained priest, he returned to Paris and for ten years was in and out of the Institute of Human Palaeontology. Although this long training with its scientific variety will appeal to readers of the Monthly Record it may well have had less appeal tIr-the heads of the Jesuits. Certainly such versatility might well lead a nian to question the facts of theological belief, to refuse to collate the com- plexity of the ,universe and the antiquity of. man with the simplicities of the Christian dogma. But now he was sent to China, where for over twenty years he was iden- tified mainly with studies in anthropology and with.geological investigations. Although he received a warm welcome and many scientific distinctions on his return To Paris after the war, it was to the American Museum of Natural History that his steps were turned. Thanks to the generosity of the well-known Wenner-Gren Foundation, he was able to study and Nrite at his leisure during these last free years of his life. He died in 1955 and now this summary of his thoughts has been published by Messrs. Collins in. a weff produced book. ' This,is not merely a religious book, not even a book attempting the com- mon task of smoothing the relationships of science and theology. It is the serious thinking in print of a world traveller with excellent scientific quali- fications, and thus deserves the closest study. ' • • Teilhard .de Chardin was' an honest man; he was well inown to many scientists in ,this country,. and I myself had, rnet him. One had only to meet him to be impressed by his enthusiasm and .above all by the sincerity of his mission to study man's development and place in nature. . , These tasks. have of course been undertaken before by theological pro- fesors. and students, but it is doubtful if many were as apparently well equipped for the task as he was. ., And what a task it ii Present-day knowledge has made immense strides in natural philosophy. The universe is no longer a simple series of suns and moons but •an iminensity of suns and planetary systems, moving at incredible speed in an expanding universe. The interstices of this universe are constantly being dotted with new worlds, new matter "made out of the void". Whatever similarities with the cosmogeny of Genesis this may evoke, it is certainly not quite so easily explained as the simple iriginal story. Suns and stars are 'complex; the earth is complex; the history of man's evolution and animal ancestry is greatly different from the story of Adam and Eve. Original sin is a doctrine not easily relatable to -the evolution of the.nervous system, the behaviourism .and the- social structure of man and his 'fellows. 'The telescope and the microscope have revealed new wonders 10 long unsuspected; the powers of man, whether of eye and brain, muscle or mind, are less dominant and conclusive than once they were thought to be. Men can make instruments more able than themselves. Few theologists are aware of these developments, or yather, few give any inkling of their knowledge of such facts; yet these facts, coupled with the results of critical research into comparative religion and the history •of the Christian Church itself, put inevitably a great strain on the simple believer. Pere Teilhard was neither simple nor ignorant but he was cer- tainly a believer. This book therefore represents his attempt to square the circle or circle the square, by relating the beliefs he held with the facts of the universe as he would like to interpret them. In the process he postulates many things, and in rather familiar Catholic style is inclined in the later chapters, to accept the reality of postulations made in the earlier part of the book. In fact, most of his ideas here are suggestions, most of them without scientific proof, though they have much in common with beliefs of other philosophers, such as Bergson. He thus invents a new cosmogeny, or perhaps more accurately, give an interpre- tation of his own beliefs of modern cosmogeny. The earth is logically part of a dual system, characterised by a within and a without. It has its standard geological layers, but outside is a new stratum, the noosphere, a layer of thought, wherein we live and work. Man, earth and the universe are integrated in a predetermined series. For really Pere Teilhard is making the universe fit the thesis that man is the ultimate and is created in the image of God. Those more mundane than the learned Jesuit are occasionally of the opinion that in an anthroOomorphic world God is often the projection of Man. It is hard for the ordinary scientist to equate the power behind the immensity of the universe with the Lop-hatted Victorian who, on being suitably prayed to, will stop little Jeannie from having the measles. I do not mean to be ribald in saying that. Modern practice in many English churches is tantamount to believing just that sort of thing. It is equally difficult for the astronomer to believe that. the God of all really sent His Son (variously equated with Himself) to what is now Israel, half a million years after the evolution of man, to preach redemption. What a curious time and place to chdose and what limited terms in which to speak, for the maker of .all. There had already been higher civilisations, more scienti- fically informed, more geographically knowledgable, but not a word reached them from any emissary. These are inevitable cffiestions for the scientific layman. To hold Such views keeps him ,outside the narrow pale of the Christian Churches, which, for the most part, give no sign that the problems even exist. It was knowing that this world of thought exists, knowing that the anti- quity of man is no quibble, that the author set forth his thesis. Alas, it avoids the main issues, and in a ,cloud of science, of pious hopes and of beliefs, leaves us where we were. (Summary of •a lecture delivered on April 3.)

BY RICHARD CLEMENTS • THE CENTENARY OF THE birth of George Gissing occurredin 1957. Many articles appeared at the tirne in newspapers and periodicals, both at home and abroad, on this notable English novelist' and critic. Among them was that of André Maurois,' the distinguished and sympathetic French writer on' English. history, literature and affairs, whose able article appeared in It La Revue de Paris. It served inter alia to remind its readers that the neglected Victorian author has always had a circle of warm admirers in France. Gissing belonged by birth to the English lower middle class. He was born in Wakefield, Yorkshire. on November 22, 1857. His father, Thomas Waller Gissing, was a pharmaceutical chemist, a man of strong mind and character, an enthusiastic botanist, and a lover of books. He exercised a formative influence on George's early development, especially in such matters as his choice of reading, love of nature, and delight in long exploratory walks in the English countryside. All who have written on Gissing's boyhood, a period about which little is really known, have been content to stress that his love of books began at the age of ten, when he read The Old Curiosity Shop, and the importance _of his father's influence and example. H. G. Wells, for instance, in his admirable biographical essay on Gissing observed that the father was "in a double sense the cardinal formative influence in his life. The tones of his father's voice . . . his gestures, never departed from him; when he read aloud, particularly if it was poetry he read, his father returned in him." Wells adds: "and his father's well-stocked library and his ... encouragement had quickened his imagination and given it its enduring bias for literary activity". Unhappily, when the precocious boy was barely thirteen years of age (December 1870) his father died; and it is not difficult to imagine what a spiritual and emotional void his death must have created in his son's fife. It was early in the next year that George went to the Lindow Grove Boarding School at Alderley Edge, Cheshire, where he was "the eldest and most zealous of three brothers". He was an excellent pupil and made rapid progress in classical and English subjects. Swinnerton in his book, George Gissing: A Critical Study, writes that the young pupil "rose to eminence in connection with the performance on half-yearly speech-nights of Greek, French or English plays. Otherwise he shunned rather than sought fellowship, and if an anecdote in Henry Rycroft may be taken as applying to himself, his knowledge of his iessons was acquired as much by will as by inclination. It is characteristic of him that he took little interest in games and sought recreation in long, lonely country walks. Then, in -1872, Gissing won a junior exhibition, which entitled him to free tuition for three sessions at Queens College, Manchester. His work during the next two years was outstanding. At the early age of seventeen he matriculated with high honours in the University of London. The following year he had another brilliant success when, in the examination for honours following the intermediate B.A., he gained the leading place in first class with the University Exhibition in both Latin and English. He also won the Shakespeare Scholarship. Years afterwards in the pages of , an autobiographical novel, he wrote some descriptive passages about its hero's scholastic successes, which were doubtlessly based on the memory of his own experience at school and college. Alas,! the fair hopes founded upon his brilliant career as a student were suddenly shattered; and, while still in his teens, he disgraced himself and tarnished his reputation. The tragic details of this unhappy business were revealed in Morley Robert's thinly disguised biography, The Private Life of Henry Maitland, and all that needs to be said is that Gissing met in Manchester and fell in love with a young woman of the streets; and, as he was without any financial means to support her, he began to steal books and clothes from the college cloak-rooms and to spend the proceeds of his thefts upon the girl. He was detected and had to withdraw from Owens College; shortly afterwards he left England and went to America. Such, in broad outline was the story of the first twenty years of the life of this remarkable man. When it was first disclosed to a. shocked publie in 12 • the opening years of the present century, at a time when the state of opinion caused hesitation about the admittance of works of Balzac and Zola to the shelves of public libraries, it could hardly fail, except among people of advanced views, to damage Gissing socially. However, without seeking to condone, or excuse, such anti-social conduct as stealing from fellow-students, an act which revealed a deplorable weakness of character. But three things might. reasonably be urged in mitigation. First,•the simple fact that the offender was a youth in his teens; second, that temporarily his powers of reason had been submerged by amorous inclination and perhaps a romantic desire to redeem the girl .he loved—some support is lent to this view by the fact that, as soon as he was able to do so—he married her; third, the temptation to which, in a period of aberration he had yielded, was one that all the evidence shows him to have successfully outgrown. The tragedy for the man himself lay in the bitter memory of a youthful act of folly that haunted him to the end of his life. • On his return to Europe in 1877, Gissing spent some months in the quiet German university town of Jena, an historic centre of European culture, where he earned a living as a coach and in his free time studied philosophy and literature. In his first novel. , are to be found autobiographical passages that clearly reflect his own intellectual progress while in Jena. He read at that time David Strauss's Leben fent, a literary landmark in the development of the Higher Criticism in Europe, which was "like the first ray of heavenly light piercing the darkness of a night of anguish and striving of woe unutterable". He also studied very thoroughly the writings of Schopenhauer, Goethe, Haekel, Comte and Schiller, which deepened and strengthened Gissing's Agnosticism, love of nature and Humanist approach to the political, social and cultural problems of modern times. To this period in his life belongs, too, his meeting and friendship with Edward Bertz, who later came to live in London for a time, and with whom he carried on a life-long correspondence. In 1879 Gissing, in a letter to his brother Algernon, wrote: "In consequence of my acquaintance with Bertz I hear very much of German life and occasionally see German Socialists who are living in London. also read German Socialist newspapers." A literary portrait of his German friend was traced by Gissing in the character of Julian Casti in . The Victorian age in Britain produced a galaxy of talented thinkers and writers in science, literature and art. Fiction was represented by such giants as Dickens, Thackeray, George Eliot and Meredith, while a host of lesser lights share in their reflected glory. The Victorian novel was, as a rule, built up around several groups of characters, extended over a long period of time, moved in accordance with an intriguing plot, and involved an intricate network of personal and social relationships. It was customary for its leisurely developments to be worked out in three volumes. The tone was that of the polite society of the time, the leading characters were usually 'ladies' and `gentlemen',• and whether the character of scene belonged to 'high' and 'low' life, the pervading atmosphere was one of decorum. Such in broad outline, were the aims and methods that governed novel .writing at the time when Gissing began to make a way for himself in the literary world of London in the 'eighties and 'nineties of the last century, In February 1880, by which time he had written Workers in the Dawn, but only to have it rejected by three of the publishing houses, yet confidence in his ultimate success as a novelist was as strong as ever. In letters to his brother, written at the time, he said: "Yes, I do feel sure that fiction is my forte; every day more sure of it .. .- you will see that I shall force my way into the army of novelists, beiny position that of a private or of a general." And a fortnight later he added: "Yet, if ever literature was a man's voca- 13 tion it is certainly mine. I feel that no amount of discouragement will make me cease writing; indeed I cannot conceive of my life otherwise than being spent in scribbling. I have written now for so long that it has become second nature."* Gissing belonged, both as a man and a writer, to the Victorian age, and in the long series of novels he wrote in the years between 1880 and his death .at St. lean de Luy on the Franco-Spanish frontier in December, 1903, he clung to the existing tradition of novel writing. The subtle change he injected into his novels as time went on was perhaps due to his growing acquaintance with the French and Russian realists, especially with Daudet and Turgenev. "I have just got from Germany translations of five or six of Turgenev's novels", he wrote in 1884. Three years later he said: "Turgenev is a man I glory in." He was also a warm admirer of Dostoievsky. What was going on in his own mind in the middle of the 'nineties about the novel as an art form found clear expression in a letter to his brother : "One volume," he wrote, "is becoming commonest of all. It is the new school, due to contnental influence. Thackeray and Dickens wrote at enormous length, and with profusion of detail; their plan is to tell every- thing, and leave nothing to be divined. Far more artistic, I think, is the later methods, of merely suggesting; of dealing with episodes, instead of writing biographies. The old novelist is omniscient; I think it is better to tell a story precisely as one does in real life, hinting, surmising, telling in detail what can so be told and no more. In fact, it approximates to the dramatic Mode of presentment."

. To the confirmed admirer of Gissing's art as a novelist such woits as The Unclassed, Isabel Clarendon, A Life's Morning, , Born in Exile and , all Of which were written in the Victorian tradition of the novel, will remain general favourites. The younger generation of readers will, I imagine, prefer to begin by reading Eve's Ransom, 7'he Town Traveller, Will Warburton, and that arresting little masterpiece of self-revelation, The Private Papers of Henry Rycroft. To this list, so that the reader misses no part of Gissing's range of mind, I must add his Charles Dickens: A Critical Study and By the Ionian Sea. (Summary of a lecture delivered on March 27.)

The Ethics of Urban Development

BY F. H. AMPHLETT MICKLEWRIGHT

New housing areas, suburban developments on the fringe of urban areas and the redevelopment of older districts causes town develcipment to become a living issue. Pressing new questions are arising in •social archi- tecture. Some fifteen years aeo, when several important city plans were published, the new growth of the satellite town was the most startling element in civic experimentation. Now the question of height has arisen. If rehousing is to take place on redeveloped city sites, it will be necessary to build upwards increasingly, and a new, experimental factor has entered into living architectural design. The subject is important ethically as it raises all of the questions bound up with the community. Environment, impinges upon every aspect of the

s' Letters of George Gissing: To members of his family. Collected and arranged by Algernon and Ellen Gissing, p. 57. Constable & Co., London, 1927. 14 well-being of the individual. Piecemeal development or shoddy building may not merely be bad from the constructional angle; it is a deliberate affront to social morality. Much urban development has taken no notice of the need for community-sense or for the possibility of its evolution. The original village nucleus, which had a close-knit sense of community, has been overrun or destroyed. As a result, the conscious sense of com- munal need also disappears. An individualistic opportunism conditioned by a conventional social conformity has produced the life of the suburban warrens from which the cultural side of corporate life has largely evapo- rated. Subtopia has evolved conditions of living almost entirely subjugated to the economic profit of the speculator or the developer. Town and coun- try planning legislation has entered late into the picture; it is still severely restricted and possesses not a few loopholes in its application. The city had its rise historically in trade; the economic centre of an agricultural community. Community arose out of this background of primitive urban development. As Lewis Mumford pointed out in the Culture of Cities, the mediaeval city possessed focal points of unity in poli- tics and religion expressed through the power of a high authoritarianism. Breakdown in a unified urban culture came with the passing of these older feudal unities; the former axioms were no longer axiomatic for the new age. London by the end of the seventeen century was no longer a cultural unity but a generalised gathering of cultural diversities. The clashes of fresh rival focal points in religion and politics arose with regard to the. use of land. Although, in strict English law, all land finally belongs to the Crowd, the situation changed after 1660. From then until the changes wrought by a legal decision in 1897, it is true empirically to say that the landowner enjoyed a period during which he could do absolutely as he liked with his own land. This attitude was assisted enormously by the system of leasehold which had arisen originally out of the development of monastic lands by lay tenants. Numerous enclosure acts assisted the general trend so that the older common land passed increasingly into the hands of the greater landowners. For example, in "the north wood" area of South London, the Church Commissioners are able in 1960 to sell lands at an enormous profit and without regard to the needs or amenities of the district as a whole simply because this sometime common land was enclosed in 1797 by Dr. John Moore, then Archbishop of Canterbury. The legacy of past enclosures has enormous influence upon redevelopment today. This picture was intensified with the growth of industrialism. The un- planned industrial towns, factories and housing jumbled together, catered for the vastly increased population of the period. Transport improvements, the coming of the railways and later of the motor-car, caused ever-increasing developments at the fringe whilst older inner areas frequently drifted down- wards into slums. Semi-rural suburbs grew up on the outer edge. The vast size of Greater London today is the result of a process against which the building of a north road to the London extensions of the late eighteenth century was the contemporary protest and which called forth Cobbett's out- bursts against "the great wem". Lack of planning and control has brought about the vast subtopian areas around the city centre whilst piecemeal re- development of older areas has turned them likewise into contemporary su btopias. The present ethical need is for the evolving of such directives towards a community-sense as may be capable of physical embodiment. Ethical motive is the important criterion of the outward details.of physical planning. Preservation or harmonious development arises out of the deeper sense of the need for the harmonisation of the individuals within the area into a corporate unit of society. Neither . the traditional political or religious motives of the mediaeval, or later societies are axiomatic.any longer. Social 15 morality arises out of the social and economic background of the given society and not from speculative abstractions. Its scientific criterion of comparison and experiment as the sole means for the discovery or diffu- sion of knowledge makes against abstract authoritarian evaluations. Mani-. fold points of individual contact make up the living society. The ethics of urban development must lie along lines which deal with these aspects of material living, outward embodiments of the cultural spirit in terms of the community and the conditions which form and direct its being. In City Development, published in 1946, Lewis Mumford made a demand for an approach to urban planning which would seek to meet its population problems by environmental encouragements to fecundity, which would restrict deliberately urban land values in order to make possible the building of family dwellings and balanced neighbourhood units and which would pursue a policy of industrial decentralisation. More recently, Peter Self has dealt with the same issues in Cities in Flood and has shown himself to be much impressed by a report on London issued in 1956 by the Town Plan- ning Institute. This report mentioned the rapid growth of suburbs by the emigration of people from the congested inner areas, the rapid growth of outer areas by this unanticipated migration, and the rapid growth of the population due to increased opportunities of local employment. Self demands a policy which shall include industrial decentralisation related to provision of local- employment, which shall insist upon development being planned and self-contained, and which shall provide a road network avoid- ing traffic congestion. Industrial development is the key to the employment situation, and decentralisation is necessary into new units which' shall embody the environmental needs of a democratic community. Perhaps Self needs to be reminded of Gutkind's warning in The Expanding Environ- ment that such decentralisation must'also include a cultural decentralisation if community is to come about. Some of Mumford's suggestions "date" badly. An upward _rise in popu- lation statistics gives a new meaning to urban demography. It may be questioned whether the forcible restriction of land values does meet the full needs of urban planning where land tenure is concerned. His prejudice against high blocks of flats is not borne out by the community-provisions of some modern experiments of this type. But both Mumford and Self obviously have their fingers oir the essential spot when they demand decen- tralisation into smaller units. As it stands, local government has tended to function over units of too great a size; it has produced an unhealthy "we- they" gulf bgtween governing and governed. A more flexible and demo- cratic way of life at 'the social level is only possible in the extent to which this gulf may be overcome. Local government should function at a two- tier level. A central planning authority should possess the power to guide local developments in terms of a wider general interest. A larger local authority should administer the greater services in which all share, such as education or public health. Smaller local authorities should administer the more intimate social relationships that the "we-they" gap might disappear into a common community sense evoked within the smaller unit. Sheer vandalism has possibly arisen most frequently in the redevelopment of the older districts, a fact against which William Morris protested as long ago as 1881. Disregard of natural amenities, such as the provision of open spaces or the preservation of natural features, and the wanton destruction of characteristic architectural or historical features has marked the all but unplanned development of these areas. Thus, much that is reminiscent of the age of Pugin. Ruskin or Morris has already been lost or is still-in danger because refurbishing rather than replacement is less profitable econo- mically. Various loopholes in the existing legislation suggest the extent to which demands for the preservation, and development of communal ameni- 16 ties call also for important legal reforms in matters relevant to these social aims. These outward physical matters raise in the last resort the ethical issue of the community spirit. It calls for an education of the individual in the playing of his part in the running of democratic institutions or groupings. But it also calls for a new ethical awareness of community in itself, having its roots in the final interrelationship of the myriad units making up the human race. and discovering a formulated morality of community which arises from the background of the immediate localised society. Man has lost his transcendent abstractions in politics, religion or morality. He is not concerned with some transcendent "blue-print" of an ideal community itself but with the next step to which comparison and experiment may lead him in his search for a living environment making for a communal sense of responsibility. In short, the problems of urban development point out to him the immediate ethical problems of community which face him at the present time within this world of human experience and call upon him to meet them and to seek their solution in these terms. (Summary of an address delivered on May I.)

Book Reviews

THE REFORMATION by Archibald Robertson, M.A. (Watts & Co., 1960, 21s.). It has only been during comparatively recent years, since Professor Tawney first published the monumental results of his researches into the late Tudor period, that the Reformation has come to be generally regarded in its full perspective. Classic historians of the great fragmentation Of Western Christendom in the sixteenth century tended to regard the whole movement as taking place within the spheres of religious doctrine or narrowly political conflicts: Belfort Bax made some inroads into this attitude at the end of the last century with his studies in the German Reformation, drawing forth from the historical background the social and economic implications of the peasants' revolt or the ill-fated history of the radical anabaptists of Munster. It is the school of Tawney which has completed this process and has pointed out the social and economic background to the general doctrinal upheaval. Capitalism in economics emerged and broke up the survivals of a decayed feudalism; Protestantism was the religious façade of the rising capitalism. Again, as Charles Beard pointed out in his Hibbert Lectures as long ago as 1883, the Reformation was not an event but a movement. A long-drawn- out economic process was reflected in a long-drawn-out doctrinal conflict. So far as England was concerned, the rise of Protestantism witnessed the birth of a middle class movement and a new bourgeoisie. English Puritanism was essentially one aspect of this movement and the radical left-wing sects of Diggers, Levellers or Fifth Monarchy Men found themselves hated by the Presbyterians quite as much as by the Cavaliers simply because they were radical and left wing. The Commonwealth was in many ways the sequel to the earlier English Reformation. It likewise illustrated the class-deviation of the middle classes from the Stuart aristocracy. But it likewise illustrated the class opposition of both to the more prOletarian movements engendered by Prestestant ideas. If Lord Lindsey was correct in describing Puritanism of the official type as the mother of English democracy, he might also have described it as a movement which committed governmental suicide rather than permit its embryonic democracy to pass over into the economic sphere. The English Reformation is a particular example of a wider movement 17 which followed different localised lines ranging from the rationalistic Socinianism of Poland to the Calvinistic Presbyterianism of Scotland. Mr. Archibald Robertson has managed to tell the whole story, with its many differentiations, in a form both readable and.marked by high ability. Commencing with feudalism both in its state of high prosperity and in its decline, he traces out the social and econornic forces which led to the breakdown of the unity of Western Christendom. For him, the Reformation was an indispensable step in the achievement of economic development and of scientific advance despite the obvious intellectual and moral limitations of its main protagonists. In a closing sentence, he sees contemporary efforts to achieve a planned society for the present day as a logical and necessary development of those forces which were release in the sixteenth century. His book is not only a most useful compendium of the facts concerning the Reformation as it took shape within the various countries involved, but he shows how it reached its high watermark of progress and then check and stabilisation through the conflict with the Counter-Reformation move- ment and the Catholic activity following upon the Council of Trent. It is a most important interpretation df the movement from the social, economic and political angles, illustrating the extent to which the conflicts concerning religious doctrines and ceremonies were merely symbols of these deeper causes. . We have no hesitation whatever in commending Mr. Robertson's book to all who wish to understand the historical implications of Protestantism whilst, as he retires from regular lecturing, it will serve as a welcome reminder of his scholarship and insight to those who, over the years, have had the privilege of listening to him regularly from the platform of Conway Hall. We wish his book a wide sale and an extensive circulation. For many readers, it will do much to clear their understanding of an important episode in the history of religion. F. H. AMPHLEIT M ICKLEWRIGHT

SOCIALISM AND RELIGION by Archibald Robertson (Lawrence & Wishart. 1960, pp. 62, 3s. 6d.). In many ways, this short essay by a well-known figure in the Rationalist movement and at Conway Hall is one of the best studies of religious belief from a Marxist angle that we have seen. Mr. Robertson analyses the mean- ing and origin of religion. He outlines the part played by religion in its organised forms within history and the more particularly by Christianity in the West. In conclusion, he discusses the place of organised religious beliefs in the world of today. As a piece of analysis, the author has no difficulty in showing the, overwhelming extent to which the history of organised religion has been subjected to social and economic causes. He illustrates the manner in which the struggle for economic emancipation has gone hand-in-jmnd with the struggle for the freeing of the human mind from a reactionary dogmatic or ecclesiastical control. Nor has he any diffi- culty in showing the extent to which organised ecclesiasticism exists as a force today for the maintaining of the social establishment, a society within which well-placed ecclesiastics serve as propagandists for the status quo. It is interesting to read the manner in -which Mr. Robertson demolishes the specious claim of Mr. Morgan Phillips that the British Labour move- ment sprang out of Methodism rather than Marxism! At the same time, the author stresses the overwhelming danger of contemporary threats, to peace and social justice. He calls upon all who value these ends not io refuse progressive Christians, such as the Dean of Canterbury or Canon Collins as allies simply because they are Christians. In some cases, as in an example quoted from the Dean, the issues devolve into a mere matter of 18 terms. At the same time, it seems a pity that these progreisivevishould stilkuse a term; like i'religionr )whicb is misleading andiusnally betokens the , historic:rreligions, with .; their escapism, and„socialfreacikon. Again, ii also seems a pity that people who see clearly thgsieally.living iisues of the time as they affect society at large should limit iheir usefulness by accepting the ;restrictions of .socially useless and reactionary„ organisations. Butilhe whole pamphlet should be ;read -bY,all who, yalue social freedom It is full of learning, clear-headed social assessment and valuable suggestion. We trust that: it rwili ;have a :wide circulation :,and that ,Mr. Robertson in his well-earned retirement iwill produce.a great deal snore„wriling,of the saMe

importance and„value.j.- .f, . I cpn FHAM

, ' '" CorresFiondence,;! ••, .1, f. , 17 or:1,p,•• 1::11 : ) 1,'•:: To the Editor of Ihe:Monthly:Recdrth' 1.11 -4: Thomas Paine CoMmemorations in Britain Dear Sir, ".- I. am. assisting: that: noted ;Aniericalfi anthoritylon, Thomas .Paine; _Colonel RieharthOirtibeluof.:Yale Uni versity;t to:lcompile'.details of leyents held:,in honour of Paine, and should be most grateful to readers who gan,help, me. Apart from the dates and places of these occasions, the names of the speakers and their topics would also be of value. As far as I have been able to find out so, far, the first was the 1895 exhibition at tlf0S5diff PiliEeIlnstitiite; Finibdryith"egthiniernorate the pub- lication of Paine's Riglas of Man: there was a further exhibition the follow- ing January to mark the I59th anniversary of Paine's birth,4ollowed. by a meeting and banquet in Lewes on June 8, 1904, the 95th anniversary of his death: ' : •rI -" . , I have seen :refe'renceS lo etedts 'in 'LOndon 'and TbeifOrd' hi :1909, and in Thetford in 1937, but lack the details. If any readers would kindly send me any information they may have, it wdUld be: most) welcoifie. ; • • • Yours .1". CHRISTOPHER BRUNEL.

? Activities of Kindred ;Societies

R.P.4.."Ccinfeienee ; ;', Y•L, • • .• The Annual Conference of the RatiOlialisti:PreSs Associatibh:Wilf be' held at St. Hilda's College. Oxford, from Friday, July 22, until Tuesday, July 26. This year's theme will be y; HUMANIST-AND .CHRISTIAN. MORALITY and among the: speakers-tare Professor P. H. Nowell-Smith, Mr.; Victor Purdell, Mr -Olaf: Drewitt -and Mr.. R itchie ;Calder: Members of the :South Place Ethical; Society are cordially :invited to attend at: lhe reduced. fee ,of £7 available' to R.P.A. members. Further particulars may be obtained on application to the Secretary of the R.P.A., 40 Drury Lane, London,,W.C.2. _Orpington - Humanist Group - ; _ .June 12. Ramble. to Romney Street Woodlands, Kemsing and Otford. Trdifts: Victoria 10.15, a.m.; St: Mary,10.27 a.rn: (change at SwanleY Junc- tion in each case). Train leaves Swanley Junction 11.2 a.m.: arrives' Shoreham Station Leader: Hugh _Al iners... . „ 19

The Forest Group June I2—Meet 'Buckhurst Hill Station, Central Line. '11.30. Lunch at ' Tiie Tops. Epping New Road. Mr. Michaelis: "Book of Ruth— . - thel Ethics 'of Racialism."

June 26—Loughton .Station. 11.30. 'Lunch at High Beach. • Mr. -Veryard: "Stonehenge." Tea, Forest Lodge; Honey Lane. 2s...4c1. " , July 3L=Central Line -to' Buckhurst 'Hill. 11.30. Lunch,' I2.30.• at Tree - • Tops; Epping Fo'rest NeW Road. Tea at the Links CaW Ching- ford. Address by Major G. Adcock: "EvolutiOn and Human giurpose."

July 17—Central Line-, to ,Theydon-,Bois, ;11.30, • Lunch at Forest Glen, Coppice Row. Tea at Bell'Cafe; Ejapinig. Address by Mr. G. 0. Furneaux: "The Welfare State—Good or Bad?" • Sutton Humanist Group ••• - —Sunday, June l9—Boxhill Ramble from Sutton Station, l0.39. a.m. Tea at "Star abd Garter", Dorking 3.30 p.m., followed by discussion : "Must politics be irrational?"

Society's Other Activities

Sunday Social June 19. In the Library at 3 p.m. Music arranged by G. C. Dowman. Songs and piano solos .by Arvon Davies,. who will also accompany.

The Library, Conway Hall The Librarian will be in• attendance on Sunday mornings,.

Young Humanists Meet every MOndaytat 7.30 p.m.. • - The meetings will be continued until the entil of June. Bulletin No. :5. has been issued, and anyone who would like a free copy is invited to write to the Y.H. Secretary at Conway. Hall.

Proposed Country Dance Group It has been suggested that a country clande group should' be formed to meet at Conway Hall on the first Saturday afternoon of each- month, or at any other convenient ' time. Beginners are 'invited . and instruction will be provided. Will anyone interested in supporting such a group next Autumn. please write immediately to Mr. P. F. C. Sowter, Country Dance Group Organiser, Conway Hall.

Services available to members 'and associates include: The Naming Cere- mony of Welcome to young children: the Solemnisation of Marriage; Memorial and Funeral Services. For full particulars of membership, meetings. etc., apply to the Secretary, Conway Hall, W.CA.

Printed by Farteigh Press Ltd. (T.U.). Beechwood Rise, Watford, Herts.