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Kings Land, Shipley, Horsham.October 14, 1917. It is significant, I think, that these two papers differ entirely in the philosophies which underlie their conduct and in the social ends at which they aim. In Other words, they differ entirely in religion which is the ultimate spring of all political action. There is perhaps no single problem of any importance in private or in public morals which the one would not attempt to solve in a fashion different from, and usually antagonistic to, the Other. Yet we discover these two papers with their limited circulation, their lack of advertisement subsidy, their restriction to a comparatively small circle, possessing a power which is not only increasing but has long been quite out of proportion to their numerical status. Things happen because of words printed in "The New Age" and the "New Witness." That is less and less true of what I have called the official press. The phenomenon is worth analysing. Its intellectual interest alone will arrest the attention of any future historian. Here is a force numerically quite small, lacking the one great obvious power of our time (which is the power to bribe), rigidly boycotted—so much so that it is hardly known outside the circle of its immediate adherents and quite unknown abroad. Yet this force is doing work—is creating—at a moment when almost everything else is marking time; and the work it is doing grows more and more apparent. The reason is, of course, the principle which was a commonplace with antiquity, though it was almost forgotten in the last modern generation, that truth has a power of its own. Mere indignation against organized falsehood, mere revolt against it, is creative

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