SOUTH PLACE ETHICAL SOCIETYCONWAY HALL, RED LION SQUARE, LONDON, W.C.I.

THE

MONTHLY RECORDMARCH, 1939

SUNDAY MORNINGS AT ELEVEN

February 26.—J. McCABE—The Subtle Tyranny of the Press.

Pianoforte Solo: Rondo in C, Op. 51, No. 1 Beethoven

MR. WILLIAM BuscuHymns: Nos. 41 and 68

March 5. W. B. CURRY, M.A., B.Sc.—If War Comes.Soprano Solo: On Mighty Pens .. .. Haydn

MISS HEBE SIMPSONBass Solo: When the King went forth to war Koeneman

MR. G. C. DOWMANHymns: Nos. 141 and 12.

March 12. Professor T. H. PEAR, M.A., B.Sc.—The Social Psychology of Everyday Life

Pianoforte Solo: Impromptu in B flat, Op. 142, Theme and

Variations .. SchubertMR. WILLIAM BUSCH

Hymns: Nos. 45 and 64

March 19. Dr. C. E. M. JOAD, M.A.—The Twilight of the Gods.Bass Solo: Myself when young .. Liza Lehmann

MR. G. C. DOWMANSoprano Solo: Faith in Spring .. Schubert

, MISS HEBE SIMPSONHymns: Nos. 115 and 63.

March 26. Professor SUSAN STEBB1NG, M.A., D.Litt.—Science and "Hidden Reality."

First two movements of Sonata in A, Op. 100, for Violin an . Brad hmsPianoforte

1. Allegro Amabile. it. Andante tranquillo—vivaceMISS BEKFRIX MARR AND MR. WILLIAM BUSCH

Hymns : Nos. 94 and 76.

Society's Pianist: MR. WILLIAM BUSCH

VISITORS WELCOME A Collection is made at each Meeting to enable those present to contribute to

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SOUTH PLACE ETHICAL SOCIETY,CONWAY HALL, RED LION SQUARE, LONDON, W.C. I .

Chancery 8032"THE OBJECTS OF THE SOCIETY arc the study and dissemination of ethical principles and the cultivation of a rational religious sentiment."

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OFFICERSlion. Registrar: MTS. E. WASHBROOK IHon. Treasurer: C. E. LISIBR I Conway Hall, Red Lion Square, W CSecretary: S. G. GREEN

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the " RECORD "

DIARY FOR MARCH1 General Committee2 Literary Circle..3 Orchestra4 Dance..5 Sunday Meeting5 Concert..

6.30 p.m. 7.15 p.m.

7 p.m. 7.30 p.m.

11 am. 6.30 p.m.

16 PoetryCircle..17 Orchestra.. 19 Sunday Meeting19 Ramblers' Ann. Mtg.19 At Home19 Concert....

7.30 p.m. 7 p.m.

11 a.m. 3.15 p.m.

6.30 p.m.6 Country Dances 7 p.m. 20 Country Dances 7 p.m.7 Discussion 7 p.m. 21Discussion 7 p.m.8 Scientific Study Circle7 p.m. 22 Whist Drive 7 p.m.8 Country Dance Party 7.30 p.m. 23 Play Reading 7 p.m.9 Play Reading7 p.m. 24 Orchestra.. 7 p.m.

10 Orchestra • • 7 p.m. 26 Sunday Meeting 11 a.m.12 Sunday Meeting 11 a.m. 26 Ramble (see page 19)

12 Ramble (see page 19)

26 Concert.... 6.30 p.m.12 Concert.. 6.30 p.m. 27 Country Dances 7 p.m.13 Country Dances 7 p.m. 28 Scientific Study Circle 7.15 p.m.15 Literary Circle.. 7.15 p.m. 31 Orchestra..7 p.m.

RATIONALISM AND ETHICSSPECIAL ARTICLE BY C. DELISLE BURNS, M.A., D.Litt.

The members of a Society which aims at promoting a rational religioussentiment must be, in some sense of the word, rationalists. That is to say,they must base their beliefs about the nature of man and the world uponreasoning; and this reasoning must be applied to " values," such as goodnessand beauty, and not only to facts. Some misunderstanding, however, mayarise because of the limits of our present knowledge. It has been the customsince the early days of Christianity to suppose 'that religion depends uponwhat lies beyond the horizon of human experience; and by an accident ofhistory, because the early Fathers knew nothing about the sources from whichthe Bible documents were derived, it was believed that the statements con-tained in them were different in kind from other statements, in being" revealed." Revelation was the name given to a collection of beliefs ofwhich the origin was not then known. Also, thinkers, both Christian andnon-Christian, in those days, knew nothing of bacteria as the cause of disease,or of changes of atmospheric pressure as the cause of rain; and for all theseevents of whose actual causes they were ignorant, they sought an explanationin Fate or the Will of God. Their knowledge of facts and values was limited;and so is ours. But they made the mistake of imagining that beyond thelimits of their knowledge were causes or forces, called " supernatural," whichwere essentially different in character from the forces which they couldobserve by their own senses, and explain by reasoning. We do not nowsuppose that there is any necessary limit to the power of reasoning. Whatwe do not know to-day may be known to-morrow. And it is the same withthat larger world reached by our feelings, which is included in an experiencewider than knowledge. The experience of any age is limited, but the nextage always passes beyond those limits; and the causes or forces still un-discovered cannot be assumed to be different in character from those we havealready experienced. To say that anything is unknowable is to imply thatwe know far too much about it. The existence, therefore, of what is nowunknown is a proof, not of the weakness of reasoning, but of its strength.The work which has brought us from the simpler beliefs of early times toour present knowledge of science and history must be continued, and thatwork is the basis of whatever reverence or feeling for the sublime may becalled " religion " in the modern mind.

Some of us, therefore, are impatient at discussions of the evidence forthe existence of heaven and hell, of the Trinity, or of the Virgin Birth. Wehave no desire to discuss whether bread can turn into what is not bread bythe use of a form of words. Nor do we trouble to argue against the idea of

" soul " which lives inside a body and floats out at death. It is moreinteresting to trace the origin and development of all these quaint beliefs. It iscertainly waste of time to try to give them new meanings in order to fit them inwith what is now known. Most of them are the results of the creativeimagination working upon the outcome of fear or unskilled observation. Butreligion is no more concerned with them than it is concerned with theamorous adventures of Jupiter.

In our own day, if we may still use the old, and very ambiguous, word" religion," the attitude and beliefs with which it is connected refer chieflyto moral issues, that is to say, to the distinction between good and evil,between right and wrong action. The study of good and evil, right andwrong, is called " Ethics "; but in America, and perhaps elsewhere, the word" ethical " is used to refer to what in the older English tradition would becalled " moral." Thus we hear of " ethical acts," or " ethical beliefs,- mean-ing " moral acts " and " beliefs about morality." Christianity began with

an attempt to express vividly the importance of the distinction between rightand wrong; and the imagination which led to a belief in heaven and helland a Last Judgment was based upon the correct belief that the differencebetween a good man and a bad is more important than any distinction ofrace or class or wealth. This estimate of " values " is still valid. But it needsexpression in new forms. The Ethical Societies exist for the discussion anddiscovery of such new forms; and the most practical method is the freestatement of different applications of contemporary moral standards to theactual problems of government, trade, industry, education and the relationbetween the sexes. Many societies exist for advocating reform in one orother of these matters. And those who are interested in the problems ofgovernment—for example, peace or the organisation of transport—willnaturally join one kind of society; and those who are chiefly interested inthe relation between the sexes will join another. It is impossible for anyperson to know enough about the details of all the practical problems whichconfront us to form an opinion of any value on most of them. But besidesthe problems of detail which belong to any one section of human interest,there is the general problem of the moral standard—what it is and how it isto be applied to problems of detail. Thus one may discuss problems ofgovernment, for example, from two different points of view. We may applythe moral principles of justice, equality or liberty in the discussion of colonialgovernment or international affairs; and on the other hand, we may discussthe methods of educating backward peoples or of improving the diplomaticsystem. But a society which is concerned mainly with the moral standard.can liardly be expected to advocate any particular policy with regard tomissionary schools in the colonies or the appointment of ambassadors:Similarly, we may discuss the moral problem of equality between the sexeswithout advocating the doctrines of any particular school of psycho-analysis.

The fundamental issues in the life of ordinary men and women, as wellas in public policy to-day, are moral or ethical. Intolerance is spreading.Political controversy tends to pass into civil war. Men and women are beingmade by governments of the Right and of the Left into slaves, without theright of criticism or free discussion. The old orthodoxies and the traditionalmoral standards have lost their hold over the minds of the new generation.In such a world the application of reason to the fundamental moral issuesin the relationship between men is of the greatest importance. We need onceagain to make sure ihat the distinction between right and wrong is alwaysand everywhere treated as superior in importance to distinctions of race,class, religion or political opinion. This is the great issue for civilisationto-day. It is not a question of power or mechanisms or facts, but a questionof values, and above all, of moral values.

SUMMARIES OF SUNDAY MORNING LECTURESDR. C. E. M. JOAD, MA., on

" THE CONTROVERSY ABOUT PACIFISM," January 15, 1939.Readings from: (I) " Justice in Wartime," by Bertrand Russell.

(2) "Gulliver's Voyage to the Country of the Houyhnhnms."Chap. V.. by Dean Swil t.

The subject of pacifism is one on which there is a great deal of muddledthinking. This lecture is an attempt to state the various sides of the questiondispassionately. Three main pacifist positions are held: —

(I) The extreme view that force is never justified and that human life issacred. These beliefs are usually held on religious grounds, in which case4

argument is practically impossible. It is claimed by extreme pacifists thatnon-violence, properly organised, is bound to triumph over force. Theexamples quoted in support of this assertion, e.g., in Aldous Huxley's " En-cyclopmdia of Pacifism," are not convincing. History shows that the meetingof violence by non-violence usually results in the extermination of the non-violent, not the taming of the violent. The belief that human life is sacredseems to be purely intuitive; it is not open to proof. It is held, incidentally,by those who condemn euthanasia and suicide. Yet, curiously enough, thesesame people may support the State in its preparations to inflict a hideousdeath on tens of thousands of people who are neither diseased nor desirous ofdeath. Many conscientious objectors in the Great War objected not so muchto the taking of life as to the taking of it under orders. In so important amatter one must decide for oneself. There can be no hard and fast rule.Surely one would not hesitate to shoot a would-be train-wrecker if failing todo so meant the loss of hundreds of lives? The belief that force is alwayswrong is equally untenable. Obviously, certain types of criminals must berestrained (though perhaps only as a prelude to psychological treatment).Obviously, one would defend one's sister, mother, etc., from rape by aninvading soldier, though one would not be justified in raining bombs on hisrelatives.

The second position commonly held is that which says that warbetween States is never justified on utilitarian grounds. War is allowableonly if it is the course of action that will result in the least amount ofdestruction and suffering. There are one or two further considerations. Itis clear that wars under modern conditions do not achieve the idealistic endswhich they are intended to achieve. The war of 1914-1918 was fought toprotect the rights of small nations, to make Britain a land fit for heroes tolive in, to make the world safe for democracy, and to end war. Exactlyopposite ends were realised. Wars sow the seeds of future wars. Peacetreaties are framed in the spirit of hatred and bitterness which the war hasengendered. The conditions likely in a future war are familiar. Only onesafeguard against a breakdown of civilisation is possible: military diotator-ship, the very thing against which a war would, presumably, be fought! Itis argued that, victory achieved, those in power would relinquish theirauthority and restore freedom. This is highly doubtful! Whatever fate over-took a nation of non-violent resisters, it could not be so terrible as the resultsof fighting. A successful demonstration of the efficacy of passive resistance(a demonstration which would require great discipline and fortitude) mightput an end once for all to the war method. This utilitarian pacifism does notrequire belief in the sacredness of life or the wickedness of force, but onlyin the demonstrable futility of war,

The third position is a development of the second. Force is recog-nised as the necessary basis for civilisation; the safeguard of the law-abidingmajority against the law-breaking minority. This background of force willbe required until mankind has taken to living by a Christian ethic. If thereis ever to be an ordered world society, it must be protected from thugs andgangsters in the same way as is the separate nation to-day. The Nation-Statewill gradually be superseded. One may see historically that the unit ofsociety has become larger and larger. There seems no reason for believingthat this evolution is at an end. National armies will become the inter-national police force. The third type of pacifist will have no hesitation insupporting this use of force for the common good. It should be made clearthat the conditions for this beneficent use of force do not yet exist. TheLeague of Nations certainly does not fulfil these conditions at present.

F. A. S.5

MR. LAURENCE HOUSMAN, on " ARTIFICIAL MORALITY," January 22, 1939

Readings from: (I) "Sartor Resartus," by Thomas Carlyle.Chapter on "Sunday Clothes."

(2) "Mars His Idiot," by II. M. Tomlinson.

Scientists are fond of telling us that Nature is entirely non-moral andpays no heed whatever to the laws of morality which govern the conduct ofcivilised society. Theologians are equally fond of telling us that God is theMoral Governor of the Universe and that thus, by deduction, Nature mustalso include morality. Which of these two incompatible beliefs must weaccept, or is it possible to accept neither, and view morality in such a way asto maintain that Nature is not entirely non - Moral and that the God of thetheologians is not the Moral Governor of the Universe? I think that is apossibility, for each of the statements quoted is concerned about a moralitywhich is merely departmental or sectional, and has, therefore, a merelyfictitious relationship to the greater part of that vital energy which is summedup in " creation."

But that does not entirely exclude a moral order from the Universe,though we have to admit that, as regards the departmental morality of thetheologian, the scientific statement is entirely true. The volcano has norespect•for the vineyards and the cities spread about its hase: nor does Godtcmper the wind to the shorn lamb. The only moral principle we can herediscover is that vital energy (in the form of power) claims absolutely its rightof way: with the 'general result that in those forms. of life the strongerprevails, and the weaker is eliminated, to the general improvement of bothbreeds alike. And in so far as that is being done, the work of evolution isbeing forwarded: vital energy is driving ahead—following the instinctive lawof the beings in which it finds itself. And that is as it should be, for it wouldbe ridiculous for it to follow the laws of any other being.

Similarly, man's morality will take social and departmental forms; butthe fundamental reason for it (common to the whole tendency and purposeof Creation) will be that vital energy may go on making its way into higherforms of life, as freely and as far-reachingly as possible by the law of thebeing in which it finds itself. The moral purpose of Nature in Wolf is tomake a good wolf—an efficient exponent of the hcrd-instinct on predatorylines; and the moral purpose of Nature in Man is to make a good man—anefficient exponent likewise of the herd-instinct—on lines which he is stilltrying to discover, for it is now pretty evident that, though Man has developedfrom predatory ancestors, he does not (in what is called his soul) want to goon being predatory—not at least as regards his fellow-man.

The whole history of Man has been the history of a transition fromMan predatory anthcompetitive to Man co-operative. And as the idea ofservice and co-operation as the really effective means of giving full outlet tohis vital energy grew and became strong in him, this thought of departmentalmorality occurred to him: " How nice if all the good wolves could eat up allthe bad wolves! ": and so God is invited to become the Moral Governorof the Universe on what I can only call party lines. Fortunately the realMoral Governor of the Universe (Vital Energy) never once in his lifeanswered such prayers, for it would have done Man no good at all. So hebegan to pray that he might have courage in battle, endurance, patience, self-control; and as he did so, he and the Moral Governor of the Universe began,without his suspecting it, to become one. Courage, endurance, patience, self-control, entered into his spirit in double-portion: in praying for them hebecame more conscious of them as qualities to be desired and trained for.

And so. if we look back and consider the history of race and religion, wecannot but admit that prayer has been a fundamental impulse of the humanheart.

Prayer is an emotional appeal, because hitherto Man has been ruledmore by his emotions than by logic. But it is an emotional appeal which isbeing made every day quite as much to false gods as to true: to gods whodegrade and separate the hearts of men—wealth, power, pride, ambition,self-righteousness, revenge—quite as much to these as to the God of peace,unity and concord. Prayer mainly helps a man to find himself, and thatfinding of himself through the concentration of will and desire—whether itcauses him to stand lonely, or makes him a leader of the people, may be togood or to evil ends. And the race has got •to try out the results of theseprayers, and know them by their fruits; and so acquire moral experience.That experience would be much less real and effective, and the spiritualstandard of race-effort would be depressed and not raised, if it were possibleto predicate the averting of calamity, or the triumph of good over evil merelyby praying, and having it done for you. For we, and all the rest of createdlife, have been brought to our present state of efficiency precisely by thingsbeing made hard for us.

All reasonable and sensible people will agree with you about that so longas the reference is to human affairs, social order or politics: things overwhich man has quite evidently a responsibility and a power of control. Butthere is still, I am afraid, a great deal of moral confusion about the ethicalfitness of prayer in relation to matters over which man has no control, andtherefore no direct initial responsibility, but only a subsequently arising one.People forget that the major ills of life are all produced by ourselves, and thateven the sudden calamities of Nature can be rendered far less disastrous inresults by our own effort. The things that are unpreventable in life are amere flea-bite (in the unhappiness and physical misery they cause—or needcause) to the things which we do and allow to be done which are preventable.Therefore it is for man to leave off imitating Caliban in Browning's poem,who lay on his belly and howled in terror at the Thunderstorm, and to devotehis prayers instead to developing a morality which will embrace life itself;quite unlike that which, in the past, has refused to mitigate •the effects offamine in Russia, India and Ireland, and is responsible for the vast holocaustgoing on all over the world every day, year in year out, as a result of unjustlaws and unequal social conditions, preventable disease, etc., and embracesonly trade and profit and the desire for wealth. We must put our hands tothat which is our real work in the world—the making of man. D. P.

MR. JOHN KATZ, B.A., on " WHAT IS CIVILISATION? "—January 29, 1939

Readings: (I) Prof. A. N. Whitehead: "The Ain's of Education.-(2) Prof. John Mactnurray: "The Clue to History."

Mr. Katz said that etymologically civilisation is the way of life of citydwellers. These regard themselves as the aristocracy of mankind and givethe word a eulogistic flavour, hut mankind is one, therefore we ought to use" civilisation " in an ethically neutral sense. Mr. Katz would like to coin theword " mandom " as indicating the whole domain of human creativity. Ifwe regard civilisation as the result of human creativity, all men are civilised.Wherever man is found there is an exhibition of mental creativity, and there-fore civilisation. The most notable exercises of this creativity are to be foundin science, morals and religion. Science is generalised technology, a methodof handling the world, of ordering man's relations with the non-human;morals is the ordering of human relations; religion is consciousness of the

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cosmic process and awareness of the human problem. A religious man isconscious of the problem of existence, and attempts (always unsuccessfully) tosolve it.

Men have been very successful in science, imperfectly so in morals.With regard to religion, the wise man discovers that it is not a question ofwhat we can do with the universe, but of humbly accepting what it doeswith us.

Spengler makes a distinction between culture and civilisation, culturebeing spiritual, appertaining to highly selected persons, while civilisation ismaterialistic and can be shared by a large number. Culture is the inner sideof creativity; civilisation is the outer side.

Every human being starts life with a civilisation already existent. Heabsorbs selectively its essentials and, if he is a great person, recreates thecivilisation he has received. The creative genius ot previous ages enables thechild to talk intelligently remarkably early in life. Socrates, astounded by theway in which a slave boy understood a mathematical problem, explained them:racle by the doctrine of remembrance—the boy remembered the pure formhe saw in the other world. All human beings, dead, living and to come arejoined in a unity of civilisation. The mind of the whole human race is atwork in each of us and it is part of the individualist fallacy, a legacy of theGraeco-Roman and Protestant tradition, to over-rate the importance of thecreativity of the. individual.

, Creativity and unity are the two fundamental principles of civilisation;they are complementary and often thwart and work across each other. Thereis a rhythm from one to the other. The past is in unity with the present,which has to recreate the past and discover a new interpretation to suit thosenow living. This is absorbed into the old tradition and a new one is formed.There is a rhythm between freedom and discipline.

The Romans began as a primitive clan, which later developed into anation and then into the Roman Empire; but in Rome there was unity withoutcreativity—a dead world. The only creative elements were the Cmsars, yetin the writings of Marcus Aurelius there is a dreary sense of the futility ofexistence. He did not feel that it was his or anybody else's business to solvethe problems which beset the Roman Empire—slavery, barbarians at the gatesand the class problem. The best one could do was to carry on in an exhaustedworld in which men had lost the will tb live. When Christianity came it wasreceived, especially among the poorer classes, with tremendous enthusiasm,because in its first phase it brought before mankind the messianic hope of anew world in which man would have joy, unity and creativity, without anyeffort on his part. When the hope failed, the emphasis was transferred fromthis world to the next. Christianity could not transform the Roman Empireinto a world community because. it was the aftermath of a great failure. Asreceiver in bankruptcy of the Roman Empire, and because of the incidentsof its origin, Christianity has never felt an urge to create a secular worldorder in place of the Roman world order which had collapse"

Christianity took the view, which remains to-day the 'fundamentalChristian conception of the State, that humanity is incorrigibly wilful andsinful, and all that one could hope for from the State was a curb on sin. TheState does not exist in order to give individuals a fuller life. The highest kindof life is the spiritual life which is not to be found in society, but in the monk,the anchorite and the hermit. This view exalts the importance of mystics andintellectuals; and the job of running the world being esteemed materialistic,is, wherever possible, thrown upon the machines and the scientists andtechnologists who run the machines.

The strange paralysis which has come over Western Europe, andespecially over our own ruling classes, is, in fact, to be explained by the8

inadequacy of the classical education of our Statesmen and the thinness oftheir so-called Christian education. These two educations neutralise eachother, and all that is left is a series of empirical dodges which worked fairlywell in the past, but which do not work to-day. Hitler, Mussolini and Lenindid not get a classical education and had little use for the scraps ofChristianity they were forced to imbibe.

Classical and Christian education cannot produce the creative freedomwhich will enable the human race to re-create society and establish theultimate unity of mankind in a world civilisation. If this country, with itstradition of freedom and decency does not lead the way to world unity, it doesnot mean that unity will not come, but it will come disastrously, at the costot enormous suffering, through the methods of Hitler or Lenin. An Englandthat is afraid of moral leadership will not survive. She will not survive if weare concerned only about the interests of our own country. If an England,with four centuries of unprecedented success, will lead the world, she willhave enthusiastic allies everywhere and she will realise that ultimately thereis no satisfactron in the pursuit of private ends or a private salvation. Inworking for the creation of a world civilisation the individual and the nationdiscover the meaning of life. E.W.

PROFESSOR J. C. FLUGEL, D.Sc. on " MIND AND BODY—SOME NEW SIDELIGHTS ON AN OLD

PROBLEM," February 5, 1939.Readings from: (I) " Body and Mind," by W. McDougall.

(2) " Your Mind and Mine," by R. B. Carrell.One of the earliest philosophical problems of humanity concerned the

relation between the mind and body. To primitive man, as to ourselves,mind and body presented themselves as distinct forms of reality, and theproblem was as to their relation. Primitive man's most usual method of deal-ing with the problem was by elaborating the doctrine of animism—a beliefin the existence of some tenuous essence half way between mental andphysical. The soul was something less obviously material than body, butobviously more free. Furthermore, reflection seemed to show that the soulhad a longer existence than the body. In the elaboration of this belief,anthropologists have believed that dreams have played a large part. Evidencehas been found in dreams for the existence of the soul after death, becausethe dead visit us in our dreams. Primitive man attributed souls to all livingobjects, whereas civilised man has tended to assign them only to the humanrace or even to sections of it.

As knowledge and culture increased, there were two opposite tendencies—one to elaborate belief in souls and what happened to them after death, andthe other to adopt a more materialistic attitude.

Magic was adopted. The magician had an inkling of science and hisart contained the germs of agriculture and medicine. As knowledge greatlyaccumulated, souls tended to get ousted.

In the middle of last century, advanced people esteemed materialism.Psychology tried to rescue the mental life from oblivion and fit it into somesort of scientific scheme, but psychologists were always worried as to whetherconsciousness or behaviour were amenable to scientific treatment.

The rejection of animism has been carried by some to its logical con-clusion; mind has been thrown out. On the other hand, certain otherbranches of psychology, for example, that represented by McDougall or byFreud have taken a different view.

As psychology advanced, various doctrines of the relationship of mindand body crystallized. The problem became more definite when it was found

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that there was a special relationship between mind and brain. There aremany conflicting doctrines concerning this relationship. In idealism, mind isthe only reality and matter just a figment of mind without reality. Thisdoctrine has been held by some eminent philosophers. It is very flattering,but psychologists are not very happy about it. They have modelled them-selves on the sciences of matter, and it was embarrassing to be told that youwere the only real investigator, and that those other sciences hitherto regardedwith awe are only parts of your own subject matter.

At the other extreme there is the tendency to abolish mind altogether.Mind, it is declared, is a bye-product of the workings of matter, like shamthrown off by an engine. That doctrine was common in the middle of lastcentury. There are a number of intermediate views which assign a mo eequal role to mind and body: for example, the theory of Spinoza that theywere two aspects of one reality and that it was probably not given to humanbeings to realise the true nature of this underlying reality.

Among other doctrines is that known as inter-actionism. It is a returnto a more primitive position. Body influences mind and mind influencesbody. Many investigators have held it to be an extremely difficult position.They could not see how mind was to influence bodY; it seemed to involvesome interruption of the law of the conservation of energy, but its supportershave asked whether we really understand causality in the purely materialsphere, and say-that it is quite easy for someone to show that the concept ofcausality in the physical sphere is full of difficulties. Why not accept the viewthat there is causality between mental and physical happenings? This viewhas had the last •word. The latest great contribution to it was that ofMcDougall himself.

Since the War there has been much interest in the details of the problemwhether actions of the body are connected with particular parts of the brain.In earlier days there was a tendency to connect different parts of the mindwith different parts of the body, but when the brain was discovered to be theessential organ of mind, this seeemed sufficient. Then there was search forthe site of the soul in the brain, and Descartes attributed it to the pinealgland.

One of the events which started present research was the promulgationby Spurzheim of the doctrine of phrenology. It was supposed that by feelingthe exterior of the skull you could determine the predominance of aparticular faculty. There was always a certain amount of doubt about thisamong scientific workers, and later investigation has failed to confirm it.The interior of the brain does not conform closely to the exterior of the skull.

Later investigations have, however, tended to support a modest degree oflocalisation.

Fifty years later there was a swing in the opposite direction to a newphrenology. It was-discovered that a particular part of the brain was con-cerned with speech. There was a patient who could not speak, although hisorgans were complete. On death there was found to be a lesion in the frontconvolution, and it has been shown that lesions are concerned with certainabnormal qualities.

At the same time, further investigations showed certain parts of the brainto be connected with sensory, auditory, visual and motory functions. Itbecame possible to construct an atlas of the brain. Many investigators feltthat this was not the end of the story and that some parts of the brainfunctioned as a whole.

Professor Flugel described experiments performed on the brains of ratsby an American investigator, who has initiated the doctrine that any part ofthe brain can perform any function, but it seems pretty clear that each part10

Of the brain has two functions—one specific and the other correlating. Forevery difficult task we employ the whole of the brain.

This fits in with Spearman's view that there is a faculty of general in-telligence in wn cn vbe use tne whole energy of our brain.

We are still very far from achieving knowledge. New sidelights givefeeble rays illuminating the vast darkness of the problem, but the subject isnone the less attractive, and many investigators are now working on it.

F. G. G.

CONWAY DISCUSSION CIRCLEMR. ISRAEL COHEN (Secretary of the Zionist Association) ON

" PALESTINE AND THE JEWISH PROBLEM "(January 24, 1939)

Mr. Cohen said that the forthcoming Round Table Conference was thesheet anchor on which their hopes now rest. Since he addressed the Circletwo years ago the Jewish problem had become still more acute. I he vitalsignificance of Palestine could only be appreciated by reference to the Jewishproblem as a whole. The Jewish background was more disquieting now thanfor many a century. One hundred years ago the only Jews in Europe whoenjoyed political equality were in France, but their status improved in othercountries during the nineteenth century, and after 1918 the Powers decidedthat Jews living in Eastern and Central Europe should be given minority aswell as political rights. This decision was not fully observed. Now bothrights have gone in large areas. Only simple human rights are now claimed,but they are denied in Nazi Germany, which has reverted to the position ofthe Dark Ages. The only outlet for the 600,000 unfortunate victims is im-migration. Unfortunately, persecution is spreading to Hungary, Italy, Polandand Rumania, where five million Jews are now in an unhappy position.

Immigration was no solution, and yet it appeared to be the principalhope. Various undeveloped regions had been suggested, but to ensure theirsuccessful occupation a vast sum of money was recmired so that pioneerscould make roads and railways and drain marshes. The people likely to besuitable for settlement in such countries are those who have been accustomedto rural employment, but Jews have not had much opportun.ty for suchwork, although Palestine has shown that they can make successful farmers.

They had been going to Palestine in ever-increasing numbers, and theyexpected that their National Home would be allowed to serve them in thiscrisis. Palestine was intended as the land to which Jews of all ages andcountries could go to recover their national life and to serve as a refuge forthose who could not live in security elsewhere.

Since the revolt of the Arabs in 1936, only a restricted immigration hasbeen possible. Arabs have had much less reason for revolt than when theywere under Turkish rule. The Turks knew how to deal with them. Com-plaints have only been made by a small clique of Arab leaders.

Mr. Cohen denied that Palestinian Arabs had been promised independ-ence, and quoted numerous authorities in support. The Arabs have to thankthe British troops for .their present position. They rendered very littleassistance to the allied forces. They had been stagnant under the Turks for400 years, and at the beginning of the 20th century had made no progresssince the 7th and 8th centuries.

They complain that the incoming of the Jews threatens their existence,but since the War the Arab population has increased 50 per cent. The im-provement brought about by Jewish settlements had caused an immigrationof Arabs into Palestine. Health services had been improved and wages werehigher.

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They complain that they have been displaced from the land, but nobodyhas ever compelled Arabs to sell land to Jews, and provision had been madefor displaced Arabs. Jews have only settled on about one-sixteenth of thecultivable area, and if they were to go on buying land at the same rate itwould probably take about 100 years to acquire one-half of the total area ofthe country.

The present revolt owes its origin to the arrogance and ambition of theMufti and his henchmen. Arabs are by no means agreed, and they have beenkilling each other. The party of the Nashashibis are totally opposed to theviolence. Italian assistance received by the Mufti has perhaps ceased, butGerman help has continued down to the present day.

If the authorities had only acted with the necessary determination thetroubles would have been suppressed quickly, but unfortunately the lenientattitude adopted was altogether misconceived and the position worsened.There was disunity among civil, military and legal officials.

Arabs want Jewish immigration to stop and thesale of land prohibited.They ask for independence and a treaty of alliance with Great Britain. Thesedemands are contrary to the British Mandate and cannot be accepted. Evenif there were no Jews in Palestine, it is a question whether Arabs could yet begiven independence. The French Government is reconsidering the case ofSyria, where the grant of independence was proposed.

Immigration is vital for the Jews. The Arabs profess sympathy withthe persecuted Jews, but ask why the problem should be solved at the expensedf Palestine. It is a benefit to Palestine. That country is only a very smallpart of Arab-speaking territory. Under Arab rule it will take centuries todevelop.

Where shall Jews go in these terrible days of distress and degradation?Jews and Arabs can live peacefully together and maintain their friendships asthey did before these troubles broke out. There is only one possible solutionof the problem of Palestine. It must be based on the Mandate and thepermanent exclusion of the Mufti and his henchmen. Jews and Arabs canthen work peacefully side by side.

DR. I. TANNOUS ON " PALESTINE: THE ARAB CASE " (February 7, 1939)

pr. Tannous said-that the Arabs in Palestine are not against the Jews,but they differentiate between Jews and Zionists. All Jews are not Zionists.Arabs oppose Zionist aspirations. Nowhere are Jews better treated than inthe Arab world, where they are regarded as equals and brothers.

When the British Government commenced to support Zionism, it madeno enquiry into the subject. Zionist aspiration was not confined to Palestine.It aimed at including other surropnding areas, and to establish a homogeneousdominating population.

The ronists tried to acquire Palestine before the War by means offinancial aid to the Turkish Government. but the Sultan declined because theland was not his to surrender. In 1917, the British Government gave adifferent reply. It declared sympathy with Zionist aspiration and promisedto support the project of a Jewish National Home providing that the politicaland religious rights of the Arabs were respected.

Palestine was an inseparable part of the Arab world. Two-thirds of thepresent population is of pure Arab stock.

In the past they became part of the Ottoman Empire and enjoyed thesame privileges as the Turks. They wanted independence, but rebellionswere crushed. An alliance with France and Great Britain was aimed atIn 1913 there was an Arab Congress in Paris where the future of the Arabnation was discussed. When in 1914 the Turks sided with Germany the12

Arabs were disappointed. Secret societies got to work and helped the revoltat Mecca in 1916. During that year there were negotiations between France,Britain and Russia to divide Turkish Arab territory between them. Thisleaked out through Bolshevik Russia. The Arabs were disappointed, but theArab Leader heard from the Foreign Office that Great Britain would standby its pledges and grant Arab independence. The Balfour Declaration inregard to Palestine was a new breach of faith. In 1922 a great British states-man said we promised help to all Arabs, including Palestine.

Dr. Tannous was only concerned with Palestine. It was sad to realisehow little the British public knew about the Arab problem. Their views werevitiated by Zionist propaganda, which had power with the Press and greatinfluence over the British and American Governments.

After the war the Arabs were 93 per cent. of the population. They had hadpossession for hundreds of years and do not wish to settle elsewhere. Theyhave natural rights in Palestine. They were not consulted when the BalfourDeclaration was made or when the League Mandate was set up. They havewatched the buying up of their land. From 1932 to 1935 very many thou-sands of Jews came in, and the Arabs were afraid.

The argument that Palestine was excluded from the agreement with theArab Leaders cannot be maintained. The British Government has ondifferent occasions emphasised that political freedom of the Arabs would besecured.

Outside the spiritual sphere, Zionists have no claim to Palestine, andthe fact that they governed it three thousand years ago is no reason forclaiming political rights. Islam is also connected with Palestine and has HolyPlaces there. The country is the home of Christianity, Judaism and Islam.

The Zionist argument that Jews are persecuted does not concernPalestine. The Arabs are not responsible for it. Great Britain must notrelieve Jewish persecution at the expense of another people. Palestine cannotsolve the Jewish problem.

The position is that the Jews who were formerly 7 per cent, of thepopulation are now 30 per cent. They have bought much land. TheGovernment has deprived the Arabs of self-government. The Arabs realisethat they are losing everything in their own homeland and are getting awayfrom freedom and independence. English people should understand the feel-ings of the Arabs in this matter for they would sacrifice material advantageif freedom was at stake. Arabs organised a General Strike in 1936 for sixmonths. Ever since they have been in rebellion. They will know no restuntil they get what they want. The only solution is that people of Palestine,independent of race and religion, should have equal political rights. TheNational Home policy should be abandoned, immigration discontinued.There should be national government according to numbers, and minorityrights guaranteed. A treaty should be made with Great Britain similar tothat with Iraq and Egypt. Jews would be afforded spiritual and cultural free-dom within the Stale. Britkh power would then be assured by the goodwillof the people, and the Arabs would be assured of their freedom. F. G.G.

LITERARY AND STUDY CIRCLEThc subject of the lecture on February 2 was apparently of somewhat

academic interest, and this no doubt accounted for the smaller attendancethan was warranted by the occasion. Mr. C. H. C. Sharp (Headmaster ofAbbotsholme School, Derbyshire) had travelled specially to London todescribe the pioneer educational work of his predecessor, the late Dr. CecilReddie, and the chair was taken by Mr. Howard Spring (Literary Critic ofthe Evening Standard), who has two sons at Abbotsholme.

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To those of us who have listened to lectures on educational methods byMr. W. B. Curry. Mr. A. S. Neill and Mrs. Dora Russell, Mr. Sharp'sdescription of Dr. Reddie's teaching from 1889 up to the War sounds, at thepresent day, comparatively orthodox.

There was nothing new in the idea of the headmaster being known amongthe boys by a nickname, although perhaps there may not be many boys withtemerity to use it in addressing him. The discipline imposed by Dr. Redd ic wasapparently severe. The story of the boy who was caned for a failure to dis-tinguish between the meaning of " these" and " those," although amusing, wasalso revolting. But Dr. Reddie's curriculum made a very definite appeal. Hestarted his work in the 1880s. For a School which aimed to educate " thegoverning classes," it was a departure to subordinate the classics and to makethe teaching of English the main literary feature. The immediate practicalapplication of mathematical principles, the use of the extensive schoolgrounds for instruction in physiography and geography, the teaching ofmanual work in many of its branches were features which were innovations,and which have probably since been copied to some extent in many PublicSchools. We were reminded of the work of Sanderson of Oundle. It wasrefreshing to hear that the God of Sport was not raised to undue eminence.

It seemed to Mr. Sharp that the distinctive element of Dr. Reddie'smethod was twofold :

That he worked within the framework of the tradition of the PublicSchool While attacking most of that tradition, but without leading to aspecialisation as Sanderson appears to have done at Oundle.

That he peculiarly embodied three sources of educational idea: thelogic and organisation from his German contact, the mysticism and poeticimagination which characterised him more than anything else, and his modernrealism as an Englishman embodying town and country and the use of thedaily language and experience of life to redeem academic education fromartificiality.

Mr. Sharp's own personality was most attractive and the audience musthave felt that he was an ideal schoolmaster. His views on the need for pro-longing the period of adolescence, and on the proper use of the competitivespirit appealed to us as reasonable.

Abbotsholme (some 16 miles west of Derby) is evidently a school forboys where modern ideas on education and psychology are appliedmoderately, but advantageously.

CONCERT BY THE SOUTH PLACE STRING ORCHESTRA.During the occupation of the old building at South Place, it was the

custom of the South Place Orchestra to give a concert, at least annually.Since Conway Hall has been built the Orchestra has not appeared in publicuntil this year. Orr February 10, this body of players, now composed ofstrings only, emerged from its temporary retirement. Under its new and ableconductor, John Hollingsworth, it gave an interesting programine of ancientand modern works.

The soloist was Michael Spivakowsky, and his was a vigorous renderingof Bach's Violin Concerto in E major. The cembalo part in this concerto,written by Bach himself, has been transposed for the piano. This moremodern arrangement was very competently played by Irene Evans. Thestring accompaniment was all that could be desired in restraint and tone.Mr. Spivakowsky also played some Variations on a Theme of Paganini forViolin and String Orchestra. This composition was by the soloist himself,and incidentally a first performance. It required a great display of techniqueon the part of composer and orchestra. Amongst the many original varia-

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tions was a particularly melodious one for solo instrument with violoncelloaccompaniment.

The orchestra was capably led by Elsie Hicks, whose solos in the St.Paul's Suite, by Hoist, were excellently rendered. Mention should be madeof the line performance of the beautiful slow movement of Elgar's Serenadefor Strings.

In presenting new works and a new artiste, the South Place StringOrchestra has displayed fresh vigour. It is to be hoped that it will go onappearing in public and continue to blaze a new trail. H. B.

NOTESThe ceremony of unveiling the Memorial Tablet to Alfred J. Clements

took place in the vestibule of Conway Hall on Sunday afternoon, February19, in the presence of a large gathering. It is regretted that space is notavailable for the publication this month of summaries of the speeches byMr. Walthew, Miss Eaton and Mrs. Clements. It is hoped to publish themin the April issue.

There will he a newcomer to our platform on Sunday morning, March26, in the distinguished person of Susan Stebbing, M.A., D.Litt, Professor ofPhilosophy in the University of London (Bedford College). She is PastPresident of the Aristotelian Society and the Mind Association, and authorof many works on Philosophy, including the well-known " Philosophy andthe Physicists—an examination of the indeterminist position of ProfessorsJeans and Eddington."

Professor Stebbing has had a distinguished academic career. Beforereaching her present position she was visiting lecturer in Philosophy to Girtonand Newnham. Homerton and Westfield Colleges, and Lecturer in Philosophyat King's College, London.

The subject of her discourse to the Society will specially interest a largenumber of our members and visitors.

The Conway Discussion Circle continues to attract large audiences, andthere will probably be a good attendance on March 7, when Lord Ponsonbywill speak on " The Stranglehold of Superstition."

Lord Ponsonby is well known as a member of the Opposition in theHouse of Lords. In his earlier days he was Private Secretary to Sir HenryCampbell-Bannerman, who will be remembered as head of the LiberalGovernment which made an eminently satisfactory settlement in South Africaafter the Boer War.

Lord Ponsonby has himself held important positions in the DiplomaticService and in the Foreign Office.

South Place members who took part in the Easter Co-operative Holidayof 1933 will recall the visit to Shulebrede Priory, near Haslemere, where theywere received by Lord Ponsonby and personally conducted over the ancientbuilding which he has made his home.

We have before us a copy of the printed programme of the EthicalSociety of St. Louis (U.S.A.) for Sunday, January 22, 1939.

On this occasion Mr. J. Hutton Hynd (Leader of the Society) deliveredthe third of a series of four addresses on "Positive Aspects of a LiberalReligion." The title was: "Concerning Religion: What should Liberalsteach their Children? "

The leaflet is headed with the following words by Frederick J. Gould :—" If a man is interested in a creed and a scripture, and not interested in

the girls and boys who dance round our globe, he is a dull-wit who prefers adead leaf to a living flower. Often when young souls are in tune for love,service, order, beauty, progress, they are parted by the words of a creed."

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To the Memory of FREDERICK J. GOULD of England, Rationalist andHumanist, who died April, 1938, we dedicate this programme in gratefulrecognition of his outstanding achievements in the field of moral and religiouseducation for children.

The reference to a creed reminds us of proceedings at the sitting of theCanterbury Convocation at Westminster Abbey on January 19, when theUpper House considered a resolution passed by the Lower House asking theUpper House to add to its resolution in relation to the Archbishop's Com-mission on Doctrine the further clause:—

" That the Church of England holds and teaches the Nicene Creedin that sense only in which it has been held throughout the history of theChurch, and that her ministers cannot rightly claim a liberty to set asideby private interpretation the historic meaning of those clauses which statethe events of the incarnate life of our Lord Jesus Christ."The Bishop of Derby (Dr. Rawlinson), who appears to be a Broad

Churchman of the type of Dr. Barnes, succeeded in preventing the adoptionof this conservative addition. He pleaded successfully for freedom of inquiryinto questions concerning faith and doctrine and urged that it was unwisealways to attempt to limit the interpretation of the Church's formal standardsof doctrine.

This liberal. view was contested in a leading article in The Times ofJanuary 21, and there was a subsequent exchange of letters in that paperbetween Dr. Rawlinson and Lord Hugh Cecil.

We feel that the sympathies of all liberal religious thinkers will be withthe views of the Bishop of Derby.

The need for avoiding too close a definition of the meaning of creeds isone to be borne in mind by those who are inclined to criticise the wording ofour own statement of objects

We wish to tender our hearty, if somewhat belated, congratulations toMr. William Busch (the Society's pianist) for the inclusion in the fourthB.B.C. concert of contemporary music of his Concerto for Pianoforte andOrchestra. This important work was played in the Concert Hall of Broad-casting House on January 6 to an invited audience of mainly professionalmusicians, and of course to the vast audience who tuned in on the Nationalprogramme at 9.45 p.m. Mr. Busch himself played the solo piano part.

The relative note in the Radio Times reads: "The concert presents thefirst performances of three new works, each of which is by a leading Britishcomposer. The first, a Piano Concerto, is by William Busch . . . "

The work was favourably commented upon in the Press. TheLiverpool Daily Post, for instance, said: " The work began brilliantly, andin the sequel there was much that revealed an attractive vein oforiginality .

Negotiations are'now in progress for its first performance on the Con-tinent next winter.

Frequenters of Conway Hall will read with regret of the death, in hisfifty-fifth year, of Mr. W. Nash, which occurred on February 4. Mr. Nashwas appointed Resident Caretaker nearly ten years ago, and he performedhis duties ably and conscientiously.

There is no doubt that he took a pride in keeping the premises in goodorder, and the hall and various rooms were always ready in good time tomeet the requirements of successive occupiers. Mr. Nash had been in failinghealth for a considerable period, and probably few realised the physicaldifficulties against which he was struggling. The Society has lost an efficientand trustworthy servant.16

Much sympathy is felt for Mts. Nash, whose able, willing and cheerfulco-operation with her late husband has earned thc appreciation and respectof ail who know her. 1 he Secretary represented the Society at the interment.

LEITERS TO THE EDITORCREEDS IN CONFLICT

DEAR Sia.--To at least one reader of Mr. BELION.S Creeds in Conflict.the review by E. P. H. suggests that he has overlooked or ignored the book'smain purpose and scope, using it rather as a stalking-horse for a little homilyon certain views which he shares with the author. Mr. Belton has written abook of very wide range, devoted to a survey of the many heterodox creedsand sects existent in this country, including the Ethical Movement, and endswith a search for any possible unifying principle beneath them all. He con-cludes (as your reviewer points out) that some " metaphysical basis of belief "is the only solvent, and regrets the absence of such a basis from the tenets ofthe Ethical Societies. Incidentally, neither he nor "E. P. H. attempts topropound a positive philosophy of this kind --a task which Herbert Spencerappeared to consider forcdoomed to failure.

Without disparaging Mr. Belton's courageous and scrupulously fair work,it may be pointed out that he himself seems to find in the " astral or ethericbody " the most hopeful evidence of a future life. Whilst members of theEthical Movement are naturally free to pursue any line of investigation theymay think promising, I suggest that to adopt collectively any such basis wouldbe to join the sectarians. " A creed is a cage." ERNESE CARR.

DEAR SIR.--Will you permit me a few words or Comment on youreditorial note in last month's Rucoalf?

(I) To compare a single Ethical centre, however important, with thewhole Unitarian movement is to compare incommensurables. I did notsuggest in Creeds in Confliel that South Place was failing to make head-way—and I add my hearty good wishes for its continued success.

Your description of the writer as a Unitarian minister " at presentwithout a Church " (as though he were looking for one) and of The Inquirer(of which he has been the appointed editor since 1932) as " an unofficialUnitarian paper," is not a very happy one. The Inquirer has been publishedweekly since 1842 and is the " recognised " organ of Unitarianism and LiberalReligion in Great Britain.

The writer is not, as you understand. a " believer " in Spiritualism.He is a believer in the value of psychic research. LESLIE J. BELTON.

PUBLICATIONS RECEIVEDNATURAL CAUSES AND SUPERNATURAL SEEMINGS. By Henry Maudsley, M.D.

Watts & Co. (Thinker's Library—No. 73.) IS.MORALS, MANNERS AND MEN. By Havelock Ellis. Watts & Co. (Thinker's

Library—No. 74.) Is.Here are two valuable additions to The Thinkers' Library. Dr. Mauds-

ley's book was first published in 1886, but we very much doubt whether thepassing of over 50 years has detracted from its worth. His approach tomental and other problems was consistently scientific and he held -that of allvanities, metaphysics is the vanity of vanities and the study thereof vexationof spirit. The book discusses among other subjects: (I) the natural defectsand errors of observation and reasoning; (2) the prolific activity of imagina-tion: (3) hallucinations and illusions; (4) mania and delusions; (5) ecstaticIntuition.

Dr. Maudsley's book should be read by all who may be inclined, as somany are these days, to daily with mysticism.

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The second volume contains reprints of some of Mr. Havelock Ellis'sessays. Although largely inspired by current events and movements, theyilluminate questions which still engage the minds of those who are concernedwith human betterment. The essay on " The individual and the race" wasan important contribution to the cause of birth-control and is still of muchinterest. Another essay which is particularly well worth reading is entitled" The function of taboos."

FANTASYSweet morning! Black against the sleepy skyThe trees in all their naked beauty lie.The moistened earth, the softly falling rain,Are telling us that Spring has come again.

Spring! . . . kissed by sun, in cloud and shower dressed,With rippling water on her silver breast,With sprays of almond blossom in her hair.Is coming up the crocus border there.

Look! While she treads with dainty steps and slowThe violets and snowdrops watch her go;And, as she moves in transient light and shadeImpassioned Summer beckons from the glade. E. C.

•THE SOCIETY'S ACTIVITIESMatter for insertion in the April issue should reach the Editor early in

the month, and in any case not later than SATURDAY, March 18." AT HOMES "— The next monthly " At Home" will be held in the Library

on Sunday, March 19, at 4 p.m. There will be a dramatic reading bymembers of thc Play Reading Circle of " The Apple Tree "—a playabout the Rossetti family by Edith Richardson.

These " At Homes " provide an excellent opportunity for newmembers to meet fellow members and officers of the Society.

Tea is provided at a charge of 64.The Club ROOM is available on Sunday for those who wish to

bring lunch.CONWAY DISCUSSION CIRCLE (organised jointly by the R.P.A. and

S.P.E.S.) meets in the large hall at 7 p.m. on aternate Tuesdays.March 7.—Lord Ponsonby, " The Stranglehold of Superstition."March 21.—Professor J. C. Flugel, " Anti-Semitism."Secretary: Mr. E. THUR LE, M.P., 4 & 6 Johnson's Court, Fleet

Street, E.C.4.COUNTRY DANCE'GROUP. — Classes are held every Monday evening in

the Library from 7 p.m. to 8.30 p.m.The fee for the season is 10s., or, alternatively, an enttance fee of

2s. 64. and Is. per lesson attended. All payments to be made to the Hon.Treasurer. Mrs. Lindsay. There will be a Party in the Library at7.30 p.m. on Wednesday, March 8. Tickets Is., including refreshments.

Further particulars can be had from the Hon. Secretaries, MissH. Shott, 31 Horsham Avenue, N. 12, and Miss P. Snelling, 8 AmberleyRoad, E. 10.

DANCES. — Saturday, March 4, at 7.30 p.m., the last of the season. Spotand Novelty Dances and Prizes. Admission 3s., including refreshments.

Hon. Secretary: Mr. C. E. BARRALFT, 34. Clarendon Way, Chisle-hurst, Kent.

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EASTER HOLIDAY.—The 48th Annual Easter Holiday will be held atSeaton, Devonshire. Accommodation has been arranged with Miss MaudBarralet at Chine School which is situated on the West Cliff, facingthe sea. The host and hostess will be Mr. and Mrs. Colin Barralet.

Leaders well acquainted with the district have planned excursionssuch as only Devon can provide. The length of walks can be variedto suit individual abilities.

It is expected that the cost of accommodation and excursions fromsupper Thursday to tea Monday will bc 38/- for single rooms, 35/-double-bedded rooms and 33/- rooms for more than two persons.Extensions till Tuesday morning or later can be arranged. It will benecessary to charge a late booking fee of 2/6 extra on applicationsreceived after March 17. The return rail fare from Waterloo is 27/-.It is understood that late holiday trains will be run.

Applications accompanied by a deposit of 5/- per person shouldbe made to: Mrs. M. Orrett. 4 Cairn Avenue, Ealing, W.5, or Mr.C. E. Barralet, 34 Clarendon Way. Chislehurst, Kent.

LIBRARY.—Open Sunday mornings befoie and after the Meeting, on Mon-days during the Country Dance Class, and at the Sunday " At Homes."Free to Members and Associates. A slip must be filled in for each bookborrowed. When books are returned they must be handed to theLibrarian or left with the hall-keeper, and not be replaced on the shelves.

Librarian: Mrs. T. LINDSNY, 33 Dawlish Ave., Greenford, Middx.

LITERARY AND STUDY CIRCI.E.--Meets first Thursday and thirdWednesday in each month at 7.15 p.m. Visitors welcome.

Thursday. March 2.—Mr. A. K. C. Ottaway, " The Difficult Lifeof a Schoolmaster."

Wednesday, March 15.—Mr. John Rowland " The Powys Brothers."Hon. Secretary: Miss F. WILKINS, 7 Evelyn Mansions, Queen's

Club Gardens, W. 14.

PLAY READING CIRCLE.—Meets in the Library on second and fourthThursdays at 7 p.m. Membership open to members and associates.Subscription for remainder of season Is. 6d. Visitors are welcome.

March 9.—" Spring-Tide," by J. B. Priestley and George Billam.March 23.—" Land of my Fathers," by Jack Jones.Han. Secretary: Mrs. F. I. Woof), 6 Taylor's Lane, N.W.I0.

POETRY CIRCLE.—Meets in the Library on the third Thursday of eachmonth at 7.30 p.m.

March 16.—Members will read Byron's Satire, " The Vision ofJudgment." Explanatory preface by Mr. A. S. Toms.

Members and friends are cordially invited.lion. Secretary: Mrs. M. 1DIENS, White Gates, flockley. Essex.

RAMBLES.—Sunday, March 12.—Ramble in Bucks. Train 1.25 p.m.

Paddington to Gerrard's Cross. C.D.R. 2/2. Leader: Miss D. Winter.March 19.—Ramblers' Annual Meeting at Conway Hall at 3.15

p.m. to elect officers and committee for 1939, and other business.Sunday. March 26.—Epsom Downs and Headley. Train 1.2 p.m.

Waterloo to Epsom. C.D.R. 1/9. Leader: Mr. Howard Norman.lion. Sec.: Mr. C. S. Newsom, 9 Homefield Rise, Orpington, Kent.

SCIENTIFIC STUDY CIRCLE.---On Wednesday. March 8. at 7.15 p.m., in

the Small Hall, a lantern lecture on " The Evolution of British CoastalScenery " will he given by D. A. Broughton.

March 28.—Details will be announced in the vestibule.

SOUTH PLACE STRING ORCHESTRA.—Conductor: Mr. John Hollings-worth. Practices take place on Friday evenings in the Library from

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7 to 9 p.m. The last practice of the season will be on March 31.Members and friends interested are invited to communicate with the

Hon. Secretary, Mr. E. J. Fairhall, 18, Golden Manor, W.7.WHIST DRIVE.—A Whist Drive, in aid of the South Place String Orchestra,

will be held in the Library on Wednesday, March 22, at 7 p.m. Tickets,including light refreshments, 2s.

SOUTH PLACE SUNDAY CONCERT SOCIETYTHE FIF TY-THIRD SEASON of the South Place Sunday Concerts

will be continued every Sunday.February 26.—The Whinyates String Quartet: Seymour Whinyates,

Dorothy Everitt, Veronica Gotch, Helen Just; Vocalist: Vida Harford; Atthe Piano: Ivan Clayton. Schumann in A minor, Op. 41, No. 1; Haydn in 6,op. 17, No. I; Beethoven in C, Op. 59, No. 3.

March 5.—The Isolde Menges String Quartet: Isolde Menges, BeatriceCarrelle, John Yewe Dyer, Ivor James; Vocalist: Sarah Fischer. Beethovenin B flat, Op. 130; Dvorak in E, Op. 80; Haydn in C, Op. 33, No. 3.

March 12.--Kathleen Markwell, Pauline Juler, Antonia Butler; Vocalist:Bertram Ayrton : Clarinet Trios: Brahms in A minor, Op. 114; Beethovenin B flat, Op. I I. Pianoforte Solo: Dussek Sonata in G minor, Op. 10,No. 2; Somervell." Maud " Cycle. (This Concert will he broadcast from 6.35to 7.5 p.m.,during which time the Brahms Trio will he played.)

' March 19.—The Marie Wilson String Quartet: Marie Wilson, LionelBesznak, Anne Wolfe, Ambrose Gauntlett: Vocalist: Scott Joynt; At thePiano: Irene Frances Evans. Quartets: Beethoven in F. Op. 135; CharlesWood in D; Hugo Wolf " Italian Serenade.-

March 26.—The New English String Quartet : Winifred Small, LoraineDu Val, Winifred Stiles, Florence Hooton; Solo Pianoforte: Cyril Smith.Quartets: String Trios; Bach-Trowell in A and B Minor. E. Gadsby-Toni;Mendelssohn in E. Op. 44, No. 2; Mozart Piano Sonata in F, K.332.

Members' Tickets 3/- each, admitting to Reserved Seats every Sundayfor Second Half-Season (16 concerts) to April 30th (except Easter Sunday,April 9th) may be had at the Concerts or from Andrew E. Watson, ConwayHall, Red Lion Square, W.C.I, by sending crossed remittance and stampedaddressed envelope.

Doors open 6.10. Concerts begin 6.30. Admission Free. SilverCollection. For advertisements of these Concerts see Daily Telegraph andMorning Post every Saturday.

lion. Treas.: ANDREW E. WATSON, Conway Hall, Red Lion Sq., W.C.I.ilon. Secretary: Mrs. D. CLEMENTS, 8 Finchley Way, N.3.Dom Assistant Secretary: GEORGE HUTCHINSON, Conway Hall, Red

Lion Square, W.C.I.

New Members:Mr. Wm. BELL. 67 Thornton Avenue, Chiswick, W.4.Mrs. CHAS. COOPER, 2 Crawford Mansions. Crawford Street. W.I.Miss B. KENNEDY, 116 Kingsmead Avenue, Worcester Park, Surrey.Mr. A. LoyECT. 27 Quarrendon Street. Fulham, S.W.6.

Ness Associates:Miss B. DEACON, 36 Madeira Avenue. Leigh-on-Sea, Essex.Miss M. G. HARRIS, Cartwright Club, 22 Cartwright Gardens W.C.I.Miss D. L. PAICE, 4 Therapia Road. East Dulwich, S.E.22.Miss E. STODDART, 21 Victoria Road, N.22.Mrs. S. M. WEBSIER, 64 Christian Fields, Norbury, S.W.I6.

Marriage:Miss J. ROWITY 10 Mr. GEORGE He ItHINSON.

Primed at the Farleigh Press (TU. all deptc.). 17-29 Cayton Street London P.C.I.