Chapter I: ). The countryside must have been sadly ruined in the forties,

while the railway embankments were creeping along through the pastures.

Possibly not all of us know the remarkable passage in the _Cestus of Aglaia_ in praise of a locomotive:[125]

“I cannot express the amazed awe, the crushed humility, with which I sometimes watch a locomotive take its breath at a railway station, and think what work there is in its bars and wheels, and what manner of men they must be who dig brown ironstone out of the ground, and forge it into that! What assemblage of accurate and mighty faculties in them; more than fleshly power over melting crag and coiling fire, fettered, and finessed at last into the precision of watchmaking; Titanian hammer-strokes beating, out of lava, these glittering cylinders and timely-respondent valves, and fine ribbed rods, which touch each other as a serpent writhes, in noiseless gliding, and omnipotence of grasp; infinitely complex anatomy of active steel, compared with which the skeleton of a living creature would seem, to a careless observer, clumsy and vile--a mere morbid secretion and phosphatous drop of flesh! What would the men who thought out this--who beat it out, who touched it into its polished calm of power, who set it to its appointed task, and triumphantly saw it fulfil this task to the utmost of their will, feel or think about this weak hand of mine, timidly leading a little stain of shadow of something else--mere failure in every motion, and endless disappointment; what, I repeat, would these Iron-dominant Genii think of me? and what ought I to think of them?

“But as I reach this point of reverence, the unreasonable thing is sure to give a shriek as of a thousand unanimous vultures, which leaves me shuddering in real physical pain for some half minute following; and assures me, during slow recovery, that a people which can endure such fluting and piping among them is not likely soon to have its modest ear pleased by aught of oaten stop, or pastoral song. Perhaps I am then led on into meditation respecting the spiritual nature of the Tenth Muse, who invented this gracious instrument, and guides its modulation by stokers’ fingers; meditation, also, as to the influence of her invention amidst the other parts of the Parnassian melody of English education.”

He further concedes that “steam, or any mode of heat power, may only be employed, justifiably, under extreme or special conditions of need; and for speed on main lines of communication, and raising water from great depths, or other such work beyond human strength.” This is a very large concession, and may be received with large gratitude. He even permits steam machinery for such purposes as “the deepening of large river channels; changing the surfaces of mountainous districts; irrigating tracts of desert in the torrid zone; breaking up and thus rendering capable of quicker fusion, edges of ice in the northern and southern Arctic seas, etc., so rendering parts of the earth habitable, which hitherto have been lifeless.”[126]

The teaching of Ruskin is not really revolutionary in immediate practice; he advises a manufacturer to go on using his machinery; he merely wants us to set our faces towards the restoration of nature’s gifts of beauty and peace to the lives of toilers; and for ceasing to uproot sentiments of cleanliness, reverence and order by unnatural, foul, crowded and vulgar surroundings. His tastes and instincts are vehemently against machinery; but his actual requirings are moderate.

It is the machine-made society we live in that distresses him, and distresses us; its occasional rough coarseness, its physical ill-health. There are, of course, scattered through _Fors_ many outbursts against machinery in general, not so carefully limited as his more weighty pronouncements. In Letter V, pp. 10, 11, for instance, the assertion is made that a man and his family can, by their own labour, given land, feed and clothe themselves without machinery; and that therefore all labour-saving appliances are so many aids to idleness. I do not know where is the proof or disproof of the assertion. All we know is that savage tribes do so live, but no others, and that it is in the time and strength saved from labour for sheer food and clothing that the best activities of humanity find room: and that civilization began with the existence of a leisured class.

And now, turning to the human product of industrialism, we will take a sober view, not debiting to the factory system the evils which are inherent in human nature, but only those due to crowded town life and to employment in large rooms full of noisy machinery. If we have cured the smoke evil, and reduced hours to their present reasonable length, what remains to be done, and will it be on Ruskin’s lines?

South Lancashire is often taken as the type of industrial England. There I was born and brought up, and I have lived there for the greater part of my life. I have known very intimately a great many of the working people. They are far more pale and undersized than they ought to be. Their beauty has been taken from them. The half-time system, now perishing, has interfered with their education. The damp atmosphere in the hot rooms is bad for their lungs, and minding machines is utterly monotonous. But they are excellent people--they will stand comparison with the upper classes. There is every type, of course, they are as varied as are men at the Universities, or as the ladies who go to any Church. But, speaking as we must, in general, there is a level of conduct and intelligence in those mean streets, not different except in manner from that of the suburbs. The degeneracy is, I believe, only physical, so far as it is to be debited to the conditions of their work.

This bad physique is a real evil. The lack of room for cricket and football, the remoteness of the fields and woods, the ugliness of the grey streets, the lack of quiet, added to the humid factories and the smoke, have produced this. Parks and playgrounds and all sorts of open spaces, including extensive fields and woods and ponds accessible on a half-holiday, should be provided far more than they have been, and should be less doctored by parks’ superintendents.

Then there is a great sphere of service open to the familiar agencies for good. The Drink traffic should be curtailed, and put out of the reach of private profit, and better opportunities for sociability, music and dancing, provided, not as part of the bait of the drink seller, but by a democratic municipality. The usefulness of picture galleries will not be fully reached till oral teaching about the pictures is added, and the great educational value of comparatively cheap coloured reproductions is perceived. Into the work of founding the Art Museum in Ancoats, a working class district of Manchester, on exactly these lines, Mr. Ruskin threw himself heartily. It was indeed an inspiration derived from his writings by Mr. T. C. Horsfall which caused that Museum to be founded. It has recently been taken over by the Corporation.

Solemnly, then, and with due fear and doubt, considering the horror and difficulty of the case, let us resolutely set ourselves to see if, under the world of machinery, we can live good and healthy lives. The present products of our civilization are far from satisfactory to any of us. Are the crowds of girls who rush forth from the factory when the hour of freedom strikes, having pieced threads in a hot damp atmosphere, and shouted across the whirl of wheels all day to one another--are they on the way to make fit, self-respecting and physically strong wives and mothers and trainers of children? There are some three hundred thousand of these girls in the Lancashire factories, who will be mothers of a million English babies. Or take the young men. Go by a football train on a Saturday afternoon, when holiday is written on every bloomless and vulgar and swaggering young face:--what do you hear and see as you crowd fifteen to a carriage? Bets, ribaldry, ill nature, the carriage floor a mess, the whole scene an explosion of pent-up spirits of self-assertion and banal hilarity.[127]

These young people are undoubtedly products of the age of machinery; but for machine production they would never have been born, nor their surroundings formed; but the question is, cannot their tastes and characters be reformed even while they remain machine-hands? Are not excellent lives possible, and healthy surroundings obtainable, in industrial England? For factory life we can confidently point to such. Bournville, New Earswick, Port Sunlight, and of an earlier date, Saltaire, Bessbrook, and some other centres which have not a special local name, show that the thing can be done. For colliers the case is harder. There are colliery villages on the Tyne which once ran extension lectures; but the villages themselves are horrible. There are good colliery villages near Doncaster, one built round a private Park. Collieries have special difficulties. The coal mine will not last for ever; and when it is worked out the houses may become useless. They are therefore built to last only for from thirty to fifty years. They are erected all at one time; and large rows of houses exactly alike are the cheapest. They are often outside any municipality with its possibly watchful surveyor and inspectors. They are completely owned by the colliery company, which has no competitor as landlord. It is the classic case in England of the failure of pure competition to care for human welfare.

_EPILOGUE_

I am kindly permitted by the Council of the Society for Psychical Research to reprint here the beautiful tribute by F. W. H. Myers, which appeared in their _Journal_ for March, 1900; and has been reprinted in Mr. Myers’s _Fragments of Prose and Poetry_, pp. 89-94.

Ω οὗτος, οὗτος, Οίδίπους, τί μέλλομεν
χωρείν; πάλαι δἠ τάπὀ σοῦ βραδύνεται

Ruskin, then, has sunk to rest. The bracken and bilberries of the Lake-land which he loved so well have hidden the mortal shape of the greatest man of letters, the loftiest influence which earth still retained;--have enwrapped “the man dear to the Muses, and by the Nymphs not unbeloved"--

τὀν Μώσαις ϕίλον ἀνδρα, τὀν οὐ Νὐμϕαίσιν ἀπεϰθῆ

We may rejoice that the long waiting is over; but memory all the more “goes slipping back to that delightful time” when he was with us in his force and fire; when it was still granted to hearken to his utterance; to feel the germ of virtue quickened by his benignant soul. For those who had the privilege of knowing Ruskin, the author came second to the man; and in this brief notice of his Honorary Membership of our Society I may perhaps be pardoned if I dwell in reminiscence, without attempting any formal review.

I met him first in my own earliest home, beneath the spurs of Skiddaw,--its long slopes “bronzed with deepest radiance,” as the boy Wordsworth had seen them long since in even such an evening’s glow. Since early morning Ruskin had lain and wandered in the folds and hollows of the hill; and he came back grave as from a solemn service from day-long gazing on the heather and the blue. Later came many another scene;--pacings in the Old Court of Trinity with Edmund Gurney, who met those generous paradoxes with humorous play; graver hours at Oxford, in the sick-room of the Duke of Albany, who, coming back to earth-life from perilous illness, found nowhere a guidance fitter than Ruskin’s for eager and royal youth.

But chiefliest I think of him in that home of high thoughts where his interest in our inquiry first upgrew. For the introduction to the new hope came to him, as to Edmund Gurney and to myself, through a lady whom each of us held in equal honour; and it was on the stately lawns of Broadlands, and in that air as of Sabbatical repose, that Ruskin enjoyed his one brief season,--since the failure of his youthful Christian confidence--of blissful trust in the Unseen. To one among that company a vision came, as of a longed-for meeting of souls beloved in heaven, a vision whose detail and symbolism carried conviction to Ruskin’s heart. While that conviction abode with him he was happy as a child; but presently he suffered what all are like to suffer who do not keep their minds close pressed to actual evidence by continuous study. That impress faded; and leaving the unseen world in its old sad uncertainty, he went back to the mission which was laid on him,--that mission of humanizing this earth, and being humanized thereby, which our race must needs accomplish, whatever be the last doom of man.

Earth fills her lap with pleasures of her own;
Yearnings she hath in her own natural kind;
And even with something of a Mother’s mind
And no unworthy aim,
The homely Nurse doth all she can
To make her Foster-child, her Inmate Man,
Forget the glories he hath known,
And that imperial palace whence he came.

But Ruskin’s task,--however it might be pursued in forgetfulness of that unrememberable home,--was surely still the task (as Bacon called it) “to prepare and adorn the bride-chamber of the mind and the universe”; and that _melior natura_ which seemed to be Ruskin’s, as it was Bacon’s, divinity has never shone more radiantly upon the inward shrine of any lover of men. It was half in jest that I would complain to him that to Earth he gave up what was meant for Infinity, and bent a cosmic passion upon this round wet pebble of rock and sea. “Ah, my friend!” he answered once when I spoke of life to come, “if you could only give me fifty years longer of this life on earth, I would ask for nothing more!” And half that season was granted to him, and all in vain;--for what Tithonus may tread for ever unweary the “gleaming halls of Morn”?

Then as that fervent life wore on, Ruskin turned more and more from the outward pageant to the human passion; from Alp and sunset to the sterner beauty of moral law. From the publication of _Unto This Last_, one may trace that slow-growing revolt against the Age which led him to preach in the end with such despairing emphasis the duty of protest, of renunciation, of sheer self-severance from most of the tendencies of modern life. The strength of this emotion in him was made, I remember, strangely plain on one occasion, when some of those who cared most for him had clubbed together, at Lord Mount-Temple’s suggestion, to surprise him, on his recovery from a serious illness, with the present of a picture of Turner’s, which he had once possessed and still dearly loved, but of which he had despoiled himself to meet some generous impulse. Never were givers more taken aback by the issue of their gift. For the sudden sight of the lovely landscape hung in his bedroom drew from him a letter of almost heart-broken pain,--at the thought that those whom he would so fain have helped,--who were thus willing to do this thing, or almost anything, to please him,--were yet not willing to do that other thing for their own souls’ sake;--to come out from the iniquity,--to shake off the baseness of the age,--to bind themselves in the St. George’s Guild with that small remnant who clung to things pure and true.

Indeed, there was something naïve, something childlike, in his Brotherhoods, his Leagues, his solemn Covenants against the onflowing tide of things;--but a stern reality beneath all this became strongly present to us then;--a deep compassion for the lonely heart, which so much needed love, yet could scarcely accept a fellowship in love which was not also a fellowship in all that he held for virtue.

There are some who fear lest too pervading a belief in that other world may make men indifferent to the loveliness and irresponsive to the woes of _this_. Yet must that needs be so? or might we not treat even this world’s problems with steadier heart, could we regain,--from some surer foothold in the Invisible,--that ancient serenity of the Saints? Watching that ardent soul, whose very raptures trembled on the brink of pain, I have thought that even from Ruskin’s delight in Nature something of a bitter yearning might have been soothed away, could he have seen in stream and moorland, nay even in

great Skiddaw’s self, who shrouds
His double head among Atlantic clouds,
And pours forth streams more sweet than Castaly;--

could he have seen, I say, in these, as Plato saw in Castaly or in Hymettus, only the transitory adumbration and perishing symbol of somewhat more enduring and more fair. Nay, even from his compassion for stunted and erring souls might not the burning pain have gone, could he have seen those souls as Er the Paphlagonian saw them, marshalled in an everlasting order, of which but a moment’s glimpse is shown;--till even “this last” of men shall follow out, through all vicissitude, his endless and his mounting way?

And turning then, with heart full of such-like fancies, to that well-loved Leader’s fate;--imagining his baffled isolation, and the disheartenment of solitary years;--I have pictured him waiting in the Coniston woodlands, as Œdipus in Colonus’ grove,--waiting in mournful memory, in uncomplaining calm--till he should hear at last the august summons,--nay, sounded it not like the loving banter?--of the unguessed accompanying God. “Come, Œdipus, why linger on our journey? Thou hast kept me waiting long.”

INDEX

Abbey Dale, land at, 163

Alexander, Francesca, 52

Ancoats Art Museum, 255

Aristocracy, 135, 142

Artistical Pharisaism, 70

Assisi, 48

Authority in Religion, 67

Bacon on Usury, 189, 197

Baker, George, 74, 163

Baptism, 66

Bastiat, 189, 190

Beever, Miss, 50, 52

Bequest limited, 188, 189

Bible not the word of God, 62;
on Usury, 194, 196

Bishop of Manchester, 201, 202

Bishops, 60, 61, 141, 142

Breaking the Sabbath, 31

Broadlands, 48, 261

Builders’ Parliament, 155, 156

Capitalists and War, 203

_Cestus of Aglaia_, quoted on locomotive, 250, 251

Christ’s sheep, 65, 67

Church, 64;
discipline, 68

Claughton, land at, 163

Clergy, 55-61, 138

Coal, 233

Coinage under St. George, 166

Cole, Mr. G. H. D., 152, 157, 158

Communist colonies, 133

Competition allowed, 140

_Crown of Wild Olive_, Lecture on War analysed, 204-210;
Appendix to, quoted, 210-213

Democracy, 158

Division of labour, 227-230

Doukhobors, 133, 199

Duke, 142

Dull work, 246-248

_Eagle’s Nest_, quoted from, 41, 42, 67, 74

_Ethics of the Dust_, 63

Factory System, 136

Farming, 226, 227

Fawcett, Mrs., 189

_Fors Clavigera_, quoted _passim_, 131-132;
passages on War, 214-218

Franco-German War, 204, 215, 216, 218

Friar’s Crag, 27

Garden Cities and Villages, 173, 257

Giotto at Assisi, 48

_Gold_, 85

Guild of St. George, 23;
_General Statement of_, quoted, 64, 65;
fifty years ago, 159;
Creed of, 161, 162;
land holding, 163;
annual meetings, 164;
officials, 178, 179, 263

Guild Socialism, 139, 151-156

Guilds, 122, 124, 139

Horsfall, T. C., 255

Individualism, 148, 149

Industrial society, 253, 254, 256

Infallibility, 24

Interest, bound up with private property, 187

Irreligious painters at Venice, 32

Labour, 126

Lady Mount Temple, 49

Land cultivation, 170

Land tenure, 137;
in Ireland, 174

Law of supply and demand, 92

Lawyers’ fees, 61

_Lectures on Art_, quoted from, 46, 47

_Letters to the Clergy_, 66

Locomotive, praise of, 250, 251

Lord Mount Temple, 48, 263

_Love’s Meinie_, quoted, 172

Luxmore, H. E., 164

Machinery, 230-232

Marriages in _Time and Tide_, 169

Marshall, Prof., quoted, 93-98

Mill, J. S., 37, 78-119;
_Principles_, 86, 87;
chapters on social well-being, 88, 98-102;
his career, like Ruskin’s, 102-105

Milner, Dennis, 183, 184

_Modern Painters_, Vol. II, 34;
Vol. III, quoted, 68-71

Mr. Molyneux, 29

_Munera Pulveris_, quoted, 89, 128, 159, 185, 203

Museum at Sheffield, 164, 172

Myers, F. W. H., 49, 52, 259

Nationalization of Schools, 120;
of workshops, 121;
of Railways, 124

_Notes on the Construction of Sheepfolds_, 35;
quoted, 59, 60, 62, 64, 65-68

Oaths, 73

Old Age Pensions, 123

_On the Old Road_, quoted, 51, 64, 66

Parents of Ruskin, 26, 27

Pastoral happiness, 222-225

Payment of Clergy, 68

Peasantry in Europe, 224;
in England, 225

Plato, 138, 197

Political Economy, orthodox science of, 78-81;
Theory of Value, 82;
connection with morality, 82;
Ruskin’s definition of, 89;
the “economic man,” 106-109;
definition of Wealth, 109, 110

Population, 137

Position of William, 189-193

Prayer Books, 66

Present duty of a Ruskinian, 179, 180

Priesthood, 57, 62

Prodigal Son, 29

Professional men as officials, 180-182

Quakerism and Ruskin, 71-77

_Queen of the Air_, quoted from, 43-45

Railways, 249-252

Religious art, 68

Rents under St. George, 167

Ricardo, 86, 91

Rich, 115, 116

Rose La Touche, 38, 261

RUSKIN--
Aristocrat, 159
Art teaching, 10
Attack on clergy, 55-61
Career like Mill’s, 102-105
Conservative, 222
Definition of wealth, 115
Divine, A, 19, 21
Epochs of religious change, 31, 32, 47-50;
at Venice in 1876, 50
Free trader, 83, 84
Guild of St. George, 165
Imperialist, 209, 220
Inconsistency, on war, 210-212
Inflammation of the brain, 23
Later views on Usury, 185, 187, 188
Mature period in religion, 47
Mill (and), 78-119
Museum, 164
Neglect of, 9
Peace advocate, 219
Political Economy of, 89, 117
Practical proposals, 120-150
Professor, 178
Quakerism, 55-77
Qualifications of, 15
Religious history, 26-54
Religious Research Fellowship, 53
Sacrifice of reputation, 17, 22, 37
Selflessness of, 13, 14
Signs of a Prophet, 11-25
Sincerity of, 12
Singlemindedness of, 13
Socialist, 134
Style of, 18
Subjects of works, 18
Suffering, 38
Susceptible to landscape beauty in childhood, 11, 20
Talk on Quakerism, 74-76
Three Religious Periods, 36
Twenty-six chapters, 26, 40
Utopia, 132, 143, 147
War, 73
Weaknesses, 24

Sacrament, 66

_Sartor Resartus_, 206

Schools, 120, 175-178

_Sesame and Lilies_, quoted, 101

Shakers, 133

Shakespeare, 46

Shepherds in practice, 226

Sillar, W. C., 185, 186

Small Holdings, 171, 172

Smoke, 234-236;
passages in Ruskin on, 237

Society for Psychical Research, 49

Sparkes, Malcolm, 155, 157

Starvation, to be guarded against, 182-184

Statesmen in the North, 223, 224

Steam machinery, 248

_Stones of Venice_, quoted, 83, 113, 237-245

_Storm Cloud of the Nineteenth Century_, 234

Sweated Industries Act, 128

Talbot, Mrs., 163

_The Nature of Gothic_, quoted, 237-245

Thomson, George, 164

_Time and Tide_, quoted, 84, 137, 139, 142, 147, 169, 175, 201

Unemployed, the, 122

_Unto this Last_, quoted, 84, 88, 91, 113-118, 120, 121, 124, 125, 139

Usury, 185-199;
references to, 193;
authorities against, 194-197;
as private money-lending, 198;
as modern investment, 197, 198

Violence, 143

Vivisection, 46

Wages, 124-127, 129, 130

Wages Fund, 86, 87, 126, 127

Wallace, A. R., 182

Waldensian Service at Turin, 31

War, 136, 203-221;
and capital, 203;
and character, 212-214

Wardle, William, 164

Wealth, definition of, 109, 110, 113, 114;
Ruskin’s definition, 115;
upper limit to, 135, 168, 199-201

Welfare work, 173, 174

Wesley, John, on Usury, 197, 198

Whitley Councils, 154, 156

Word of God, 63

Works of the First Religious Period, 28, 35

Works of the Second Religious Period, 39

Workshops, 121;
by Government, 121, 122;
under Guilds, 122, 124

_Printed in Great Britain by_

UNWIN BROTHERS, LIMITED, THE GRESHAM PRESS, WOKING AND LONDON

FOOTNOTES:

[1] Chap. xiv. § 19.

[2] _Fors_, Letter LXXXVI.

[3] _Rugby Chapel_, by M. Arnold.

[4] The passages were: Exod. xv, xx; 2 Sam. i. 17; 1 Kings viii; Ps. xxiii, xxxii, xc, xci, ciii, cxii, cxix, cxxxix; Prov. ii, iii, viii, xii; Is. lviii; Matt. v, vi, vii; Acts xxvi; 1 Cor. xiii, xv; James iv; Rev. v, vi. See _Præterita_ for all this.

[5] For his actual experience of prayer, see the incident of 1845 in _Præterita_, vol. ii. pp. 260, 261.

[6] _Præterita_, iii. 28.

[7] _Præterita_, III. i. 32-34. Also referred to in _Munera Pulveris_, App. V.

[8] _Præterita_, vol. iii. p. 39.

[9] Id. p. 41.

[10] Id. p. 48.

[11] _Præterita_, vol. iii. pp. 44-6. _Fors_, Letter LXXVI.

[12] _Fors_, Letter LXXVI.

[13] Letter XII, p. 3.

[14] Notably in the address and Turner drawing presented by distinguished men on his 80th birthday.

[15] _Fors_, Letter XLII.

[16] Pp. 189-190.

[17] _Lectures on Art_, p. 50.

[18] _Lectures on Art_, p. 52.

[19] See _Fors_, LXXVI, March 1877, vol. iv. p. 69.

[20] See Epilogue.

[21] Letter LXIII, vol. vi. p. 89.

[22] _Fors_, Letter LXI, p. 7, note.

[23] See also _Fors_, Letter LXVI, vol. vi. p. 172.

[24] _On the Old Road_, vol. ii. p. 388.

[25] _Fors_, XCII, 1883.

[26] Id. XCII, vol. viii. p. 205.

[27] This reference is known to refer chiefly to Francesca Alexander and her mother at Florence. Not improbably, also, to the Misses Beever at Coniston.

[28] Letter XLIX.

[29] Letter LV.

[30] _Fors_, Letter LXXV, § 21. Notes and Correspondence.

[31] _Time and Tide_, p. 71.

[32] _Sheepfolds_, p. 269.

[33] _Fors_, Letter XXXI, § 18, and also Letter LXVII, § 10.

[34] _Sheepfolds_, p. 271.

[35] _Fors_, Letter XXXV, § 3.

[36] See also _Fors_, Letter LXV and Letter XLIV, also Letter XL for an amusing account of the edifying Bible story of Joab and Abner; and very numerous other passages.

[37] _Fors_, Letter XXXVI, § 3.

[38] _On the Old Road_, vol. ii. p. 253.

[39] _General Statement as to the Nature and Purpose of the St. George’s Guild_, p. 12, 1882.

[40] _Sheepfolds_: in _On the Old Road_, vol. ii. p. 259.

[41] _Sheepfolds_, p. 259.

[42] _Sheepfolds_, p. 267.

[43] _Sheepfolds_, p. 283.

[44] _Modern Painters_, vol. iii. p. 57 (iv. 4) (1856).

[45] _Crown of Wild Olive_, Introduction, p. 17.

[46] _Fors_, Letter XX.

[47] _Eagle’s Nest_, p. 139.

[48] _Unto This Last_, Libr. ed. § 53, _n._, small ed. p. 97, and _Stones of Venice_, iii. 168. This last passage was written just after the Repeal of the Corn Laws, when the question was hot.

[49] _Time and Tide_, Letter I, p. 5.

[50] _Unto This Last_, p. 97 _n._

[51] See the privately printed Dialogue on _Gold_; Library ed. vol. xvii. p. 491, written in 1863, and the letter to _The Times_, on p. 489.

[52] _Unto This Last_, Libr. ed. § 58, small ed. pp. 109, 110.

[53] _Unto This Last_, § 60, small ed. p. 114.

[54] _Unto This Last_, Libr. ed. § 55, small ed. p. 103. See also § 1.

[55] Letter to Dr. John Brown, Libr. ed. vol. xvii. p. lxxxii.

[56] Note to _A Disciple of Plato_, by Wm. Smart, p. 48, Libr. ed., xviii, lxxxiii.

[57] _Principles of Economics_, Bk. I. chap. vii. § 3.

[58] Book iv. § 28.

[59] _Sesame and Lilies_, i. 42.

[60] _Unsettled Questions of Political Economy_, Essay V, 1884, and earlier in the _Westminster Review_.

[61] _Unto This Last_, small ed. p. 114.

[62] _Unto This Last_, §§ 61-64, Libr. ed.; small ed. pp. 118-127.

[63] _Unto This Last_, § 65, or p. 128.

[64] _Unto This Last_, § 27, or p. 40.

[65] _Unto This Last_, § 29, or pp. 43, 44.

[66] See in continuation of this the Apologue of the two sailors: _Unto This Last_, pp. 49-57 or § 33-7.

[67] _Unto This Last_, Libr. ed. § 28, or pp. 41, 42 in small ed.

[68] _Unto This Last_, § 77, or p. 156.

[69] _Unto this Last_, Preface, p. 7.

[70] By Graham Wallas, in his book with that title. See later in this chapter on Ruskin’s Bishops, p. 141.

[71] _Unto This Last_, § 79, n.

[72] _Munera Pulveris_, § 128.

[73] _Unto This Last_, § 53, small ed. pp. 96-8.

[74] Malthus.

[75] Ricardo and James Mill.

[76] Ruskin’s disciple, the late Professor Wm. Smart of Glasgow, has written a book to show that there may be no supply price to wages.

[77] See _Arrows of the Chace_, ii. 97.

[78] John Ruskin, _Social Reformer_, p. 138.

[79] _Time and Tide_, Letter XX, § 124.

[80] _Fors_, LXXXIX, p. 135. But _v._ pp. 182-4 below.

[81] Letter XVIII.

[82] _Time and Tide_, p. 19.

[83] The literature of the Guild movement is considerable and growing. Mr. G. H. D. Cole has written _The World of Labour_, _Labour in War Time_, _Self Government in Industry_, _Labour in the Commonwealth_, and _Chaos and Order in Industry_, and edits _The Guildsman_ (office of the National Guilds League, 39 Cursitor Street, London, E.C. 4). Mr. A. R. Orage has written _National Guilds_, _The Alphabet of Economics_, and written much in his paper, _The New Age_; and Mr. S. G. Hobson has written _National Guilds_.

[84] For a full account of this remarkable story see a pamphlet issued by the Garton Foundation, 36 Dean’s Yard, Westminster, 1s., entitled _The Industrial Council for the Building Industry_.

[85] § 129-133, and also _Time and Tide_, § 105; _Crown of Wild Olive_, § 119; _Cestus of Aglaia_, § 55.

[86] See _Fors_, vol. viii. p. 231.

[87] _Fors_, Letter LVIII, vol. v. p. 273.

[88] Cf. the Preface to _Unto This Last_, referred to in chap. v. above.

[89] See _Fors_, Letters LVIII and LXIII.

[90] _The Wonderful Century_, chap. xx.

[91] _A Reasonable Revolution_, by Bertram Pickard (George Allen & Unwin, Ltd.).

[92] P. 115.

[93] In pamphlets enumerated in Libr. ed. vol. xvii. p. 220, _n_.

[94] See _The Ethics of Usury and Interest_, by Rev. W. Blissard (George Allen & Unwin), 2s. 6d. net.

[95] The numbers which are devoted to lengthy treatment of Usury are: Letters I, XVIII, p. 17, XXI, pp. 15-18, XLIII, pp. 153-7, LIII, 142-5, LXVIII, 245-53, LXX, 312-33, LXXVIII and LXXX, and _Arrows of the Chace_, ii. 103. There is also a long discussion on the subject with Bishop Fraser of Manchester in _On the Old Road_, vol. ii. pp. 202-245, reprinted from the _Contemporary Review_.

[96] See list in Libr. edn. vol. xxvii. Introd. p. xlvii.

[97] _Time and Tide_, pp. 12, 13, small ed.

[98] Preface to _Munera Pulveris_, p. xxvi.

[99] § 94.

[100] § 98.

[101] § 102.

[102] § 115.

[103] § 116.

[104] Sir Herbert Edwardes.

[105] LXXIV, vol. vii. p. 42.

[106] LXXIV, vol. vii. p. 42.

[107] Vol. vii. p. 344.

[108] Letter II, p. 17.

[109] _Fors Clavigera_, vol. i. Letter IV, p. 18.

[110] Letter VII, p. 16.

[111] Letter VII, p. 21. See also Letter XIV, p. 18.

[112] Letter XXXIII, p. 24. See also Letter XXXVII, pp. 19-23. LXV, p. 148. LXVII, p. 240. LXXIX, p. 183.

[113] XLIV, p. 178.

[114] See also _Munera Pulveris_, p. 46.

[115] § 159.

[116] _Hawkshead_, by H. S. Cowper.

[117] v. _The Rural Labourer_, by Mr. and Mrs. Hammond.

[118] This explanation of the Storm Cloud I gave in my book on Smoke, _The Destruction of Daylight_ (1907, now out of print). It was accepted by the Editors of the Library Edition of Ruskin’s works. Vol. xxxiv. p. xxvi.

[119] A Local Government Board Departmental Committee was sitting on this before the war. It has resumed its sittings under the Ministry of Health.

[120] Other passages on Smoke may be found in _Fors_, Letter XLIV, § 13; Letter XLVI, § 10; Letter LX, § 3; Letter LXXXI, § 17 (in a letter from Mr. Horsfall); in a youthful reference in _The Poetry of Architecture_, chap. v. § 63; _Modern Painters_, vol. iii. chap. 13. § 14; vol. v. pt. ix. § 24; _The Queen of the Air_, Preface (a beautiful passage) and I. 8; _Ariadne Florentina_, vi. § 221; S. Mark’s Rest, vi. § 76; _The Art of England_, vi. § 184 (a strong passage); _Aratra Pentelici_, iv. § 132; _Arrows of the Chace_, ii. p. 181; Letter printed in Library ed., vol. xxix. pp. 574-6, called “Morning Thoughts at Geneva,” intended for _Fors_.

[121] _Fors_, XCV, vol. viii. p. 258.

[122] Id., LXXXXII, vol. vii. p. 306. A similar solution is outlined in Letter XVIII of _Time and Tide_.

[123] Letter LI, p. 85.

[124] _Fors_, Letter XLIV.

[125] Library ed. vol. xix. p. 61.

[126] _Munera Pulveris_, i. p. 16.

[127] _Fors_, xi. pp. 3-7, on the navvies on the way to Furness Abbey.

Typographical errors corrected by the etext transcriber:

gathering hinself into=> gathering himself into {pg 30}

from other notives=> from other motives {pg 80}

were comparativelty uninstructed=> were comparatively uninstructed {pg 169}