And here let me remind you of certain facts on the other side. We denominate as blasphemous works calculated to bring the principles of Christianity into hatred, ridicule, or contempt. As I have said, I entirely dislike the type of work which finds pleasure in offensiveness to Christians. But if we are to suppress works, and punish their authors, because they cause grief to certain of our fellow-citizens, exactly how far are we to carry the principle? A very large part of propagandist religious literature is highly offensive to sincere and serious-minded persons who are unable, in their conscience, to subscribe to any particular creed. When you remember the descriptions applied by Mr William Sunday to those who do not accept Christianity, you cannot, I think, avoid a sense that there is a religious blasphemy for which, at least from the angle of good manners, nothing whatever can be said. Mr Sunday is only one of the worse offenders in a whole tribe of preachers and writers to whom belief, however sincere, that is alien from their own, is normally and naturally described in the language it is a euphemism to call Billingsgate; and charges of immorality are brought against unbelievers by them for which not an atom of proof exists. Are we to suppress all such publications also? And if we are to continue this campaign of prohibition to its appointed and logical end, shall we have time for any other social adventure? Nor is this all. In the world of education we are continually presented with the problem of text-books which are offensive to a particular denomination. We are asked, for instance, to prohibit their use in schools. I sit as an appointed member of the Education Committee of the London County Council. I have been presented there with a requisitory, drawn up by a Catholic body, against the use of certain books on the ground that they contain untrue statements about questions like the Reformation, in which Catholics are particularly interested. But I have not observed in the same Catholic body a desire only to use those text-books in their own denominational schools which Protestants are prepared to accept as a true picture of the Reformation. Nor is this problem of school text-books merely religious in character. Americans of our own generation have seen passionate controversy over the view of the War of Independence, of the Constitution, of the motives and responsibility in the war of 1914, which are to be presented not merely to school children, but also to university students; there is a heresy-hunt in the fields of politics and economics, a desire to have only “true” opinions taught to the immature mind. But “true” opinions, on examination, usually turn out to be the opinions which suit the proponents of some particular cause. In London we think that a “true” theory of value is best obtained from the works of Professor Cannan; in Cambridge they pin their faith to Marshall and Pigou; in the Labour Colleges ultimate wisdom is embodied