I now know that a large part of the ills of mankind proceed from the fact that, instead of giving work to one another, not only do men not give it, but they deprive themselves of work and seize by violence the work of others. Remem- bering now all the evil I have done to myself and to others, and all the evil that the others did, I see that a large part of that evil proceeded from the fact that we considered it possible to secure and improve our lives by defending them. I also now understand the words: Man is born, not that others may work for him, but that he should work for others; and also the meaning of the words: the labourer is worthy of his subsistence. I now believe that my welfare, and that of other people, is only possible when each one labours not for himself, but for others, and not only ceases to withhold his work from others, but gives it to any one who needs it. This belief has changed my valuation of what is good and evil and mean. All that formerly seemed to me good and lofty — riches, property of all kinds, honours, consciousness of one's own dignity and rights, has all become evil and mean; while all that seemed to me evil and mean — work done for others, poverty, humiliation, renunciation of all property and If WHAT IS FAITH?
If WHAT IS FAITH?
all rights — has become good and lofty in my eyes. If now I may, in moments of forget- fulness, be tempted to use violence to defend myself and others, or my own or other people’s property, I can at any rate no longer calmly and consciously serve this temptation which ruins me and others, and cannot acquire pro- < perty. I cannot employ any kind of physical force against any one, except a child, and then only in order to save it from immediately im- pending danger.1 I cannot take part in any Governmental activity that has for its aim the defence of people and their property by violence; I cannot be a judge, or take part in trials, or be an official, or serve in any Government office 2; nor can I help others to take part in law-courts and Government offices.
Christ showed me that the fifth temptation i which deprives me of welfare is the separation we make of our own from other nations. I cannot but believe this, and therefore if, in a moment of forgetfulness, feelings of enmity to- 1 Tolstoy’s conclusions were, naturally, largely shaped by the conditions and experiences of his own life, and it is noticeable that he wrote this when he i had young children to safeguard, and never repeated this very serious limitation of his favourite precept after his own children had reached an age at which they no longer needed the constant physical protec- tion demanded by childhood.
2 This is a logical and quite inevitable conclusion from the non-resistant position — that the use of phy- sical force to prevent men doing what they please is immoral. It is therefore very necessary that that position should be refuted if, as I suppose, it can be controverted.
WHAT I BELIEVE wards a man of another nation may arise withi: me, yet I can no longer, in my calm moments, fail to acknowledge that feeling to be a fals< one, and I cannot justify myself, as I used to do, by claiming the superiority of my own peopL to others, basing this on the errors, cruelties,! and barbarities of another nation, nor can I, at the first reminder of this, fail to try to be more friendly to a foreigner than to a compatriot.
But not only do I now know that my separa tion from other nations is an evil, ruining my welfare, but I also know the temptation that led me into that evil, and I can no longer, as I did formerly, consciously and quietly serve it. I know that that temptation lies in the delusion that my welfare is bound up only with that of the people of my own nation, and not with that of all the peoples of the earth. I now know that my union with other people cannot be severed by a line of frontier and by Government decrees about my belonging to this or that nation, now know that all men everywhere are equals and brothers. Remembering now all the evil I have done, suffered, and seen, resulting from the enmity of nations,1 it is clear to me that the cause of it all lay in the gross fraud called patriotism and love of one’s country. Remem- bering my education, I now see that a feel- ing of hostility to other nations, a feeling of separation from them, was never really natural 1 Some of Tolstoy’s most vivid recollections related to the Crimean War, in which he fought against the French and the English, and of which he wrote a remarkable account in his book, Sevastopol.
WHAT IS FAITH?
to me, but that all these evil feelings were arti- ficially inoculated into me by an insane educa- tion. I now understand the meaning of the words: Do good to your enemies; behave to them as to your own people. You are all children of one Father; so be like your Father, i.e. do not make distinctions between your own people and other peoples; be the same with them all. I now understand that my welfare is only possible if I acknowledge my unity with all the people of the world without exception. I believe this. And that belief has changed my j whole valuation of what is good and evil, lofty and mean. What seemed to me good and lofty — love of fatherland, of one’s own people, of one’s State, and service of it to the detriment of the welfare of other peoples,1 the military achieve- ments of men, all this now appears to me re- pulsive and pitiable. What seemed to me bad and shameful — rejection of fatherland, and 1 This sentence seems to mark a peculiar obliquity of vision on Tolstoy’s part. With all his great qualities, he suffered from an over-readiness to attri- bute evil intention to all existing institutions, and he here assumes that the fundamental purpose of the division of mankind into separate nations is to inflict harm on one another. Plausibility is given to this assumption by the frequency with which different nations do misunderstand and injure one another; but the ultimate ground of the division of mankind into separate States is not to inflict mutual injuries, but to organize men into units sufficiently homogeneous to admit of their working with a minimum of friction and violence. That they should be so organized should tend, not to the detriment, but to the ultimate advantage, of other lands.
WHAT I BELIEVE WHAT I BELIEVE cosmopolitanism 1 — now appears to me, on the 1 I contrary, good and noble. If now, in a p moment of forgetfulness, I can co-operate with! fl)i a Russian rather than with a foreigner and can fee desire the success of the Russian State or nation, j life I can no longer, in calm moments, serve that! to temptation which ruins me and other people. Ii k cannot acknowledge any States or nations, in cannot take part in the quarrels between nations lea and States, either by writings or (still less) by It serving any Government. I cannot take part:to in all those affairs which are based on the diver- p sity of nations, not in custom-houses and the Ij collection of taxes, nor in the preparation of li military stores and ammunition, nor in any be activity for creating armaments, nor in military be service, nor (still less) in war itself against other te nations — and I cannot help other people to fo do so.
I have now understood wherein my welfare &| lies; I believe in this, and therefore cannot do te what undoubtedly deprives me of welfare.
But not only do I believe that I ought to live fi thus; I also believe that if I live so my life will t receive for me the only possible, reasonable, and j c joyful meaning, indestructible by death.
] 1 One sees how Tolstoy unwittingly prepared the j i ground for Lenin’s defeatist activity, when the latter, j in 1914-17, published The Social Democrat advocating; the desirability of Russia’s defeat in the war: an event which was achieved by the disintegration of the Russian Army which followed on his propaganda, and resulted in the break-up of Russia, and in the war j being very nearly won by the military imperialist i Power of Germany.
WHAT IS FAITH?
WHAT IS FAITH?
I believe my rational life, my light, was only given me in order to shine before men, not by words but by good works, that men may praise the Father (Matt. v. 16). I believe that my life and knowledge of truth is a talent given me to use; and this talent is a fire, which is only a fire when it burns. I believe that I am Nineveh in relation to other Jonahs from whom I have learnt and am still learning the truth, but that I too am a Jonah in relation to other Ninevites to whom I must convey the truth. ^ I believe that the sole meaning of my life lies in living by that light which is within me, and in not hiding it under a bushel, but holding it high before men that they may see it. And this belief gives me fresh strength to fulfil Christ’s teaching, and destroys those hindrances which formerly blocked my path.
The very thing which formerly militated against the truth and practicability of Christ’s teaching and drove me away from it — the pos- sibility of privations, sufferings, and death in- flicted by those who do not know his teaching — that very thing now confirms for me the truth of the teaching, and attracts me to it.
Christ said, 4 When you exalt the son of man you will all be drawn to me,’ and I felt that I was irresistibly drawn to him. He also said, ‘ The truth will make you free,’ and I felt myself completely free.
‘ If a hostile army, or wicked people, attack me,’ thought I formerly, ‘ and I do not defend myself, they will despoil me, shame me* and torment and kill me and my neighbours,’ and O WHAT I BELIEVE this seemed to me terrible. But now all that formerly disturbed me seems to me joyful and confirms the truth. I now know that I and the enemy and the so-called criminals and robbers are all men, all just sons of man as myself, who love good and hate evil as I do, and who also live on the eve of death as I do, seeking salvation and with no possibility of finding it except in Christ’s teaching. All evil that they do me will be evil for themselves, and therefore they should do me good. If the truth is unknown to them and they do evil considering it good, I know the truth only in order to show it to those who do not know it. But I cannot show it them except by renouncing participation in evil and acknow- ledging the truth by my actions.
‘ Enemies will come: Germans, Turks, sav- ages, and if you do not fight they will slaughter you!* That is not true. If there were a society of Christians doing no harm to any one and giving the whole surplus of their work to others, no enemies— neither Germans, nor Turks, nor savages — would kill and torture such people. They would take for themselves all that those people (for whom no distinction existed be- tween Russians, Germans, Turks, or savages) were in any case giving away. If Christians are living in a non-Christian Society which defends itself by war, and the Christians are called on to take part in the war, then an opportunity occurs for those Christians to help those who do not know the truth. A Christian only knows the truth in order to testify to it before those who know it not. And they can WHAT IS FAITH?
only testify by actions. That action is, the repudiation of war and the doing of good to people without distinguishing between so-called enemies and one's own people.
‘ But if the foreign enemy does not, then his own wicked neighbours will, attack the Chris- tian's family, and will pillage, torture, and kill him and those dear to him if they do not de- fend themselves.' This, again, is not true. If all the members of the family are Christians, and therefore devote their lives to serving others, no man so senseless will be found as to deprive of food, or to kill, those who serve him. Mik- lukha-Maklay 1 settled among the most bestial savages, so it is said, and they not only did not kill him, but grew fond of him, and submitted to him, merely because he was not afraid of them, demanded nothing of them, and did them good. If a Christian lives with an un-Christian family and relations who defend themselves and their property by violence, and the Christian is called on to take part in that defence, this demand is for him a call to the fulfilment of his duty in life. A Christian knows the truth only to show it to others, and most of all to those near him and bound to him by ties of relationship and friendship, and a Christian can show the truth by not falling into the error others have fallen into, by not ranging him- self either on the side of the attackers or on the 1 N. N. Miklukha-Maklay was a distinguished Russian explorer (1846-88) who investigated the manners and customs of the inhabitants of New Guinea and Micronesia.
WHAT I BELIEVE side of the defenders, but by giving all to others and showing by his life that he wants nothing; except to fulfil the will of God, and that he fears nothing except to depart from that will.
‘ But the Government cannot allow members j of society to refuse to acknowledge the founda- i tions of the State organization, and to evade the performance of the duties of every citizen. L The Government demands from Christians, i i oaths, participation in legal proceedings, and military service, and for a refusal of these things subjects them to punishment, banishment, * j imprisonment, or even execution/ And again, this demand, made by Government, will only serve for a Christian as a call to fulfil the business! of his life. For a Christian the Government's I demand is the demand of people who do not I know the truth. And therefore a Christian, who knows it, cannot but bear witness to it j before those who know it not. Violence, im- prisonment, or execution, to which a Christian j is subjected in consequence of this, affords him the possibility of witnessing, not in wrords, but in deeds. Every violence by war, robbery, j or execution, is not a result of the irrational forces of nature, but is perpetrated by erring j people, deprived of knowledge of the truth. | And, therefore, the greater the evil these people do to a Christian, the further they are from the truth, the more unfortunate are they, and the! Nmore do they need a knowledge of the truth.
But a Christian cannot impart to men that knowledge otherwise than by refraining from j the error in which those dwell who do him!
WHAT IS FAITH?
s evil, and by returning good for evil. And that \ alone is the whole business of a Christian's life, and its whole meaning, which death cannot destroy.
People bound together by a delusion form, as it were, a collective cohesive mass. The cohesion of that mass is the world's evil. All the reasonable activity of humanity is directed towards the destruction of this cohesion.
All revolutions are attempts to break up that mass by violence. It seems to people that if they break up that mass it will cease to be a mass, and therefore they strike at it; but, by trying to break it, they only forge it closer. The cohesion of the particles is not destroyed until the inner force passes from the mass to the particles and obliges them to separate from it.
The strength of that cohesion of people lies in a falsehood, a fraud. The force freeing each particle of the human cohesive mass is truth. Man can hand on the truth only by deeds of truth.
Only deeds of truth bringing light into man's consciousness destroy the cohesion of decep- j tion and separate men, one after another, from the mass bound together by the cohesion of deception.
And this work has been going on already for 1,800 years. From the time the command- ments of Christ were laid before humanity that work began, and it will not end until all has been accomplished, as Christ said (Matt, WHAT I BELIEVE The Church formed of those who thought to unite people into one by asserting of them- selves, with oaths, that they possessed the truth } has long since died. But the Church formed of men joined in union, not by promises nor by anointings but by deeds of truth and good- ness, this Church has always lived, and will live. This Church now, as heretofore, is formed, not of those who say, Lord, Lord! yet work iniquity (Matt. vii. 21, 23), but of those who hear these words and do them. The members of this Church know that it is only necessary for them not to infringe the unity of the son of man for their life to be a blessing, and that this blessedness is only infringed by the non- fulfilment of the commandments of Christ. And therefore members of the Church cannot but fulfil those commandments and teach others to fulfil them.
Whether there are now few or many such people, that is the Church which nothing can overcome, and to which all men will be united.
‘ Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom ’ (Luke Moscow, Printed by Hazell, Watson & Viney, Ld., London and Aylesbury.
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lesch linss Uec iristc trnol lAurel Austt Baco: Barh Barr Blac Broi THE WORLD’S CLASSICS 3 LIST OF THE SERIES The figures in parentheses denote the number of the book in the series Aeschylus. The Seven Plays. Translated by Lewis Campbell. (117) Ainsworth (W. Harrison). The Tower of London. (162) A Kempis (Thomas). Of the Imitation of Christ. (49) Aristophanes. Frere’s translation of the Acharnians, Knights, Birds, and Frogs. Introduction by W. W. Merry. (134) Arnold (Matthew). Poems. Intro, by Sir A. T. Quiller-Couch. (85) Aurelius (Marcus). Thoughts. Trans. J. Jackson. (60) Austen (Jane). Emma. Introduction by E. V. Lucas. (129) Bacon. The Advancement of Learning, and the New Atlantis. Intro- duction by Professor Case. (93) Essays. (24) Barham. The Ingoldsby Legends. (9) Barrow (Sir John). The Mutiny of the Bounty. Introduction by Admiral Sir Cyprian Bridge. (195) Betham-Edwards (M.). The Lord of the Harvest. Introduction by Frederic Harrison. (194) Blackmore (R. D.). Lorna Doone. Intro, by T. H. Warren. (171) Borrow. The Bible in Spain. (75) Lavengro. (66).
The Romany Rye. (73) Wild Wales. (224) Bronte Sisters.
Charlotte Bronte. Jane Eyre. (1) Shirley. (14) Villette. (47) The Professor, and the Poems of Charlotte, Emily, and Anne Bronte. Introduction by Theqd6re Watts-Dunton, (78) Emily Bronte. Wuthering Heights. (10) Anne Bronte. Agnes Grey. (141) The Tenant of Wildfell Hall. (67) Brown (Dr. John). Horae Subsecivae. Intro, by Austin Dobson. (118) Browning (Elizabeth Barrett). Poems: A Selection. (176) Browning (Robert). Poems and Plays, 1833-1842. (58) Buckle. The History of Civilization in England. 3 vols. (41, 48, 53) Bunyan. The Pilgrim’s Progress. (12) Burke. Works. 6 vols.
Vol. I. General Introduction by Judge Willis and Preface by F. W. Raffety. (71) Vols. II, IV, V, VI. Prefaces by F. W. Raffety. (81, 112-114) Vol. III. Preface by F. H. Willis, (in) 4 THE WORLD’S CLASSICS List of the Series— continued Burns. Poems. (34) Butler. The Analogy of Religion. Edited, with Notes, by W. E.
Gladstone. (136) Byron. Poems: A Selection. (180) Carlyle. On Heroes and Hero-Worship. (62) Past and Present. Introduction by G. K. Chesterton. (153) Sartor Resartus. (19) The French Revolution. Intro. C. R. L. Fletcher. 2 vols. (125, 126) The Life of John Sterling. Introduction by W. Hale White. (144) Cervantes. Don Quixote. Translated by C. Jervas. Intro, and Notes by J. Fitzmaurice-Kelly. 2 vols. With a frontispiece. (130,131) Chaucer. The Canterbury Tales. (76) Chaucer. The Works of. From the text of Professor Skeat. 3 vols. Vol. I (42); Vol. II (56); Vol. Ill, containing the whole of the Canterbury Tales (76) Cobbold. Margaret Catch pole. Intro, by Clement Shorter. (119) Coleridge. Poems. Introduction by Sir A. T. Quiller-Couch. (99) Collins (Wilkie). The Woman in White. (226).
Cooper (T. Fenimore). The Last of the Mohicans. (163) Cowper. Letters. Selected, with Introduction, by E. V. Lucas. (138) Darwin. The Origin of Species. With a Note by Grant Allen, (ii) Defoe. Captain Singleton. Intro, by Theodore Watts-Dunton. (82) Robinson Crusoe. (17) De Quincey. Confessions of an English Opium-Eater. (23) Dickens. Great Expectations. With 6 Illustrations by Warwick Oliver Twist. (8) Pickwick Papers. With 43 Illustrations by Seymour and ‘Phiz-.
Tale of Two Cities. (38) Dufferin (Lord). Letters from High Latitudes. Illustrated. With Introduction by R. W. MACAN. (158) Eliot (George). Adam Bede. (63) Felix Holt. Introduction by Viola Meynell. (179) Romola. Introduction by Viola Meynell. (178) Scenes of Clerical Life. Introduction by Annie Matheson. (155) Silas Marner, The Lifted Veil, and Brother Jacob. Introduction by Theodore Watts-Dunton. (80) The Mill on the Floss. (31) Emerson. English Traits, and Representative Men. (30) Essays. First and Second Series. (6) English Critical Essays (Nineteenth Century). Selected and Edited by Edmund D. Jones. (206) Dgl ngl Dgl Dg; k k Ids Ins lie ial la: Gi G( Gi tt H THE WORLD’S CLASSICS 5 List of the Series — continued English Essays. Chosen and arranged by W. Peacock. (32) English Essays, 1600-1900 (Book of). Chosen by S. V. Makower and B. H. Blackwell. (172) English Letters. (Fifteenth to Nineteenth Centuries.) Selected and edited by M. Duckitt and H. Wragg. (192) English Prose. Chosen and arranged by W. Peacock.
Mandeville to Ruskin. (45) Wycliffe to Clarendon. (219) Milton to Gray. (220) Walpole to Lamb. (221) Landor to Holmes (222) Mrs. Gaskell to Henry James. (223) English Prose: Narrative, Descriptive, and Dramatic. Selected English Short Stories. (Nineteenth Century.) Introduction by Prof. Hugh Walker. (193) Second Series. (228) English Songs and Ballads. Compiled by T. W. H. Crosland. (13) English Speeches, from Burke to Gladstone. Selected by Edgar Fielding. Journal of a Voyage to Lisbon, &c. Intro. A. Dobson. (142) Galt (John). The Entail. Introduction by John A YSCOUGH. (177) Gaskell (Mrs.). Introductions by Clement Shorter.
Cousin Phillis, and other Tales, &c. (168) Cranford, The Cage at Cranford, and the Moorland Cottage, (no) Lizzie Leigh, The Grey Woman, and other Tales, &c. (175) Mary Barton. (86) North and South. (154) Right at Last, and other Tales, &c. (203) Round the Sofa. (190) Wives and Daughters. (157) Life of Charlotte Bronte. (214) Gibbon. Decline and Fall of the Roman Empire. With Maps. 7 vols.
Autobiography. Introduction by J. B. BURY. (139) Goethe. Faust, Part I (with Marlowe’s Dr. Faustus). Translated by John Anster. Introduction by Sir A. W. Ward. (135) Goldsmith. Poems. Introduction and Notes by Austin Dobson. (123) The Vicar of Wakefield. (4) Grant (James). The Captain of the Guard. (159) Hawthorne. The Scarlet Letter. (26) Hazlitt. Characters of Shakespeare’s Plays. Introduction by Sir A, Quiller-Couch. (205) Lectures on the English Comic Writers. Introduction by R. BRIMLEY Johnson. (124) Sketches and Essays. (15) Spirit of the Age. (57) Table-Talk. (5) Winterslow. (25) 6 THE WORLD’S CLASSICS List of the Series — continued Herbert (George). Poems. Introduction by Arthur Waugh. (109) Herrick. Poems. (16) Ne Holmes (Oliver Wendell). The Autocrat of the Breakfast- Table. (64 The Poet at the Breakfast-Table. Intro. Sir W. R. Nicoll. (95) The Professor at the Breakfast-Table. Intro. Sir W. R. Nicoll. (89 p( Homer. Iliad. Translated by Pope. (18) Odyssey. Translated by Pope. (36) Hood. Poems. Introduction by Walter Jerrold. (87) Horne (R. H.). A New Spirit of the Age. Intro. W. Jerrold. (127) Hume. Essays. (33) Hunt (Leigh). Essays and Sketches. Intro. R. B. Johnson. (115) The Town. Introduction and Notes by Austin Dobson. (132) Irving (Washington). The Conquest of Granada. (150) The Sketch-Book. Introduction by T. Balston. (173) Jerrold (Douglas). Mrs. Caudle’s Curtain Lectures, &c. Intro, p Walter Jerrold, and 90 Illustrations by Keene, Leech, and Johnson. Lives of the English Poets. Intro. A. Waugh. 2 vols.
Keats. Poems. (7) Keble. The Christian Year. (181) Lamb. Essays of Elia, and The Last Essays of Elia. (2) Landor. Imaginary Conversations. Selected with Introduction by Prof. E. de Selincourt. (196) Lesage. Gil Bias. Translated by T. Smollett, with Introduction andj Notes by J. Fitzmaurice-Kelly. 2 vols. (151, 152) Letters written in War Time. Selected by H. Wragg. (202) Longfellow. Evangeline, The Golden Legend, &c. (39) Hiawatha, Miles Standish, Tales of a Wayside Inn, &c. (174) Lytton. Harold. With 6 Illustrations by Charles Burton. (165. Macaulay. Lays of Ancient Rome; Ivry; The Armada. (27) Machiavelli. The Prince. Translated by Luigi Ricci. (43) Marcus Aurelius. See Aurelius.
Marlowe. Dr. Faustus (with Goethe’s Faust, Part I). Introduction by!
Marryat. Mr. Midshipman Easy. (160) The King’s Own. With 6 Illustrations by Warwick Goble. (164)! Melville (Herman). Moby-Dick. Intro. Viola Meynell. (225) Mill (John Stuart). On Liberty, & c. Intro. Mrs. Fawcett. (170) Milton. The English Poems. (182) Montaigne. Essays. Translated by J. Florio. 3 vols. (65,70,77) Morris (W.). The Defence of Guenevere, Jason, &c. (183) ' g Motley. Rise of the Dutch Republic. 3 vols. (96, 97, 98) THE WORLD’S CLASSICS 7 List of the Series— continued Nekrassov. Who can be happy and free in Russia? A Poem. Trans, by Juliet Soskice. (213) Palgrave. The Golden Treasury. With additional Poems, including FitzGerald’S translation of Omar Khayyam. (133) Peacock (W.). English Prose from Mandeville to Ruskin. (45) English Prose. 5 vols.
Wycljffe to Clarendon. (219) Milton to Gray. (220) Walpole to Lamb. (221) Landor to Holmes. (222) Mrs. Gaskell to Henry James. (223) Selected English Essays. (32) Poe (Edgar Allan). Tales of Mystery and Imagination. (21) Porte. ~ 1 he Scottish Chiefs. (161) Prescott (W. H.;. History of the Conquest of Mexico. Introduction by Mrs. Alec-Tweedie. 2 vols. (197, 198) Reid (Mayne). The Rifle Rangers. With 6 Illustrations. (166) The Scalp Hunters. With 6 Illustrations by A. H. Collins. (167) Reynolds (Sir Joshua). The Discourses, and the Letters to ‘The Idler.’ Introduction by Austin Dobson. (149) RoNsetti (Christina). Goblin Market, The Prince’s Progress, and other Poems. (184) ^lossetti (D. G.). Poems and Translations, 1850-1870. (185) buskin. ( Ruskin House Editions, by arrangement with Messrs. Allen and Unwin, Ltd.)
‘A Joy for Ever,’ and The Two Paths. Illustrated. (147) Sesame and Lilies, and The Ethics of the Dust. (145) Time and Tide, and The Crown of Wild Olive. (146) Imto this Last, and Munera Pulveris. (148) Scott Ivanhoe. (29) Lives of the Novelists. Introduction by Austin Dobson. (94) Poems. A Selection. (186) Selected Speeches and Documents on British Colonial Policy (1763-1917). Edited with Intro., by Professor A. B. Keith, Se lected Speeches on British Foreign Policy (1738-1914). Edited by Edgar R. Jones, M.P. (201) Shakespeare. Plays and Poems. With a Preface by A. C. Swinburne and general Introductions to the several plays and poems by Edward Dowden, and a Note by T. Watts-Dunton on the special typographical features of this Edition. 9 vols.
Histories and Poems. 3 vols. (103, 104, 105) Shakespeare’s Contemporaries. Six Plays by Beaumont and I Fletcher, Dekker, Webster, and Massinger, Edited by 8 THE WORLD’S CLASSICS List of the Series — continued Shakespearean Criticism. A Selection. Edited with Intro., by D. Nichol Smith. (212) Shelley. Poems. A Selection. (187) Sheridan. Plays. Introduction by Joseph Knight. (79) Smith (Adam). The Wealth of Nations. 2 vols. (54, 59) Smith (Alexander). Dream thorp, with Selections from Last Leaver.
Introduction by Prof. Hugh Walker. (200) Smollett. Travels through France and Italy. Introduction by Thomas Seccombe. (90) Sophocles. The Seven Plays. Trans. Lewis Campbell. (116) Southey (Robert). Letters. Selected, with an Introduction and Notes, by Maurice H. FitzGerald. (169) Sterne. Tristram Shandy. (40) Swift. Gulliver’s Travels. (20) Taylor (Meadows). Confessions of a Thug. (207) Tennyson (Lord). Poems. (3) Thackeray. Book of Snobs, Sketches and Travels in London, &c. (50) Henry Esmond. (28) Pendennis. Introduction by Edmund GOSSE. 2 vols. (91, 92) Thoreau. Walden. Introduction by Theodore Watts-Dunton. (68) j Tolstoy. Essays and Letters. Translated by Aylmer Maude. (4^ Twenty-three Tales. Translated by L. and A. Maude. (73) The Cossacks. Translated by L. and A. Maude. (208) Resurrection. Trans. L. Maude. Intro. A. Maude. (209) Anna Karenina. Trans. Aylmer Maude. 2 vols. (210,211) A Confession, and What I believe. Trans. Aylmer Maude. (229) Trollope. The Three Clerks. Intro, by W. Teign mouth Shore. (m<>) The Warden. (217) Virgil. Translated by Dryden. (37) Virgil. The Aeneid and the Georgies. Trans. J. Rhoades. (227) Watts-Dunton (Theodore). Aylwin. (52)