And what of the great selflessnesses? What of the ideal loyalties? What of the long-accumulated instincts which tell a man, in tones which brook no contradiction, that the shortest life and the cruellest death are better than the longest life of sensual self-contempt? Here, as it seems to me, Mr. Wells's apostolate of a new religion is very conspicuously superfluous--much more so than it would have been five years ago. For have not he and I been privileged to witness one of the most beautiful sights that the world ever saw--the flocking of Young England, in its hundreds upon hundreds of thousands, to endure the extremity of hardship and face the high probability of a cruel death, not for England alone, not even for England, France and Belgium, but for what they obscurely but very potently felt to be the highest interests of the very same ideal entity which Mr. Wells proposes to our devotion--the human race? I am sure he would be the last to minimize the significance of that splendid uprising. No doubt there were other motives at work: in some, the mere love of change and adventure; in others, the pressure of public opinion. But my own observation assures me that, on the whole, these unideal motives played a very small part. The young men simply felt that he who held back was unfaithful to his fathers and unworthy of his sons; and they "turned away from self" without a moment's hesitation, and streamed to the colors with all the more eagerness the longer the casualty-lists grew, and the more clearly the horrors they had to face were brought home to them. Has there been any voluntary "slaying of self" on so huge a scale since the world began? I have not heard of it. And Mr. Wells will scarcely tell me that these young men went through the experiences he describes as "conversion," and escaped from the burden of "over-individuation" by throwing themselves into the arms of a synthetic God! Many of them, no doubt, would have expressed their idealism, had they expressed it at all, in terms of Christianity; but that, we are told, is a delusion, and the only true God is the Invisible King. If that be so, the conclusion would seem to be that, in the present stage of the evolution of human character, no God at all is needed to enable millions of men, in whom the blood runs high and the joy of life is at its keenest, to achieve the conquest of self in one of its noblest forms. Or (what comes to the same thing) any sort of God will serve the purpose. Your God (divested of metaphysical attributes) is simply a name for your own better instincts and impulses. Many people, perhaps most, share Mr. Wells's tendency to externalize, objectivate, personify these impulses; and there may be no harm in doing so. But when it comes to asserting that your own personification is the only true one, then--I am not so sure.