and servitude. Under Socialism the superintendent will be a public servant, answerable to those at work under his direction, not to a private boss answerable to a non-resident stockholder. Socialism will make all men free, and so with liberty will make possible the art which waits for liberty.

8. Under Socialism the artist will need the patronage of no one, and his products cannot be monopolized by the few, and the many will have both the leisure and the means for study, travel and for art production.

9. Under Socialism the motive and the instincts of the artist will rule the world, and every highway, forest, field, household, workshop, or market place will be a work of art and so an object of beauty, a minister to the joy of life.

10. Under Socialism it will not only be true, as now, that artists will be Socialists, but then the artisans will be artists also.

REVIEW QUESTIONS.

1. What is the difference between the industrial arts and the fine arts?

2. Which was first to come into existence?

3. Give an account of the development of speech, first in music and poetry, and afterward in prose. What of the most ancient writings? 4. What is the purpose of art, in the motive which moves the artist to produce his work? What of sex lines as the occasion for the work of the early artists?

5. What of the art instinct as a factor in the development of the human form?

6. Show that all art has some direct relation to the emotions of the heart. Why is there no art where there is no love? Give relations of great art to great life.

What of toilers

7. How does capitalism destroy the joy of life? and traders? What of masters in their relations to each other?

8. How does the lack of means and leisure affect art for those who are artists, and those who would enjoy art? What of the rich man's appreciation of art?

9. Does art depend upon capitalistic patronage? What is the effect of such patronage? On the general public? On the artist? What of the prize winning artist? Under it, what becomes of the best art?

10. How does capitalism destroy natural beauty? How does it prevent the many from enjoying the best in nature?

11. What of the fashions? Their relation to capitalism and to art? What of the human form?

12. Can the things of beauty and the things of utility be separated and the artist's motive rule in one place and the commercial instincts rule in the other?

13. How would Socialism affect art, as to the joy of life? As to means and the leisure for the production and the enjoyment of art? As to the liberty which would make the artist free to produce the best that is in him? As to the monopoly of the products of art? As to fashions? As to natural beauty and the world's wonders?

14. What has been true of all artistic efforts to make a literary picture of a higher life for man?

15. Why are artists Socialists?

CHAPTER XXX

RELIGION AND SOCIALISM

521. The Thinking Animal.-The word man is derived from an old term which meant "to think." Man is the animal that thinks. Thinking involves the process of comparing things in order to discover their relations. Instinct is an impulse to act in some given way without consciously thinking about the action. Instinct is believed to be an inheritance from the experience of one's ancestors. The ability to think is called reason. It is said that man is governed by reason and animals by instinct. It is a disputed question whether some animals do not reason. It is not disputed that some men have only the smallest power to do so. It is certain that at the beginning of man's career, man, the thinking animal, must have been governed by his instincts.

522. Oldest Instincts.-The long centuries of experience, during which his animal ancestry had developed his instincts, had been given to the struggle for existence, and just as the ruling impulse, the instinct, of a fledgling is to try its wings in flight, so the ruling impulse, the race instinct of man at the beginning of his

career as man, was to use all his powers in this struggle for existence.

The struggle had been with heat and cold, with hunger and disease with strangers and with beasts of prey. These, then, were his foes and the instinct, the ruling impulse of his life, was to be at war with them.

523. Moving and Motionless-Living and Dead.It is impossible to understand how the first discovery, the result of self-directed reflection, could have been anything other than that some things move and some things do not move. He stood by the side of beasts or men. While living they moved. When dead they were motionless. His earliest classification must have been the moving and the motionless, the living and the dead.1

Men still speak of "dead matter" and "living water." Matter is not dead in the sense it was formerly supposed to be, and flowing streams do not live as they were understood to live when the expression "living water" was given to our forms of speech.

To the first thinkers, the sun and the moon and the stars were seen to be in motion, and comparison with living things taught them to believe that these heavenly bodies were themselves alive. The trees grew, the rivers flowed, the fruits ripened, the clouds crossed the skies and broke into the noise and fury of the storm. The winds kissed man's face, sung in the hanging branches, and shrieked in the winter's blast. All these were regarded as living things, for life alone gave motion. How great and marvelous the life which moved the cataract or whose voice was the thunder or whose breath was the storm.

524. The Breath of Life.-When beasts or men no longer breathed, they were seen to die. Comparison of living things with those that did not live taught them

1. Clodd: Childhood of the World, p. 18.

that to breathe was to live, and to lose one's breath was at once to die. Gust and ghost are different ways of spelling the same word. Both mean the same thing.2

In all growing, moving things they understood there was a ghost, a spirit, life. With all these things, as man came to know them, he was struggling to preserve his own life. He thought of these things as having life and with life he understood them also to possess all the hopes and fears, the hunger and despair which he found in his own life's experience.

525. The Origin of Worship.-In his struggle for existence he could not have been very long in making the discovery that there were things which by his strength he could control, and other things from which he must escape, or whose good will he must secure or else be overcome by them. Again, the classification was natural and easy. The things of which he was master were one class and the things which were his masters made up another class. As he attributed to all the things with which he struggled the qualities of his own mind, he soon learned to seek the good will of all things stronger than himself in forest, field and storm or sky, by offering the same services for their good will which he would be ready to accept from some life inferior to his own.

He fought with whatever force he thought to be less than his own. He surrendered to whatever force he could see no way to overcome. What he could whip he whipped, and what he could not whip he worshipped.

526. Fetishism-The Worship of Things.-The earliest form of worship, and this is true everywhere and of all the races of mankind, was Fetishism.3 It means the worship of things, each separate thing by itself.

2. Clodd: Childhood of the World, p. 21. 3. Clodd: Childhood of the World, p. 22.