Discover rare photographic glimpses of pioneering egoists such as Dora Marsden and Benjamin R. Tucker, and delve into the visionary project to produce a Braille edition of Max Stirner’s magnum opus for the indomitable Helen Keller. Unearth a plethora of fascinating artifacts pertaining to Malfew Seklew, and be riveted by the astonishing revelation of Ragnar Redbeard’s brief yet impactful foray as a Canadian Socialist Provocateur.

This sixth issue of Der Geist is sure to delight and offend, but most of all, serve as an essential philosophical reference work for centuries to come.

DER GEIST: The Journal of Egoism from 1845 – 1945 | ISSUE 6 | Winter 2023
Paperback, 212 pages, $15
ISBN 978-1-944651-29-9, ISSN 2639-5339

Der Geist, (Trevor Blake, editor; Kevin I. Slaughter, co-editor) is an English-language journal for an international audience, publishing original scholarship on the philosophy of egoism. The journal is descriptive of the first century of egoism in print (from the 1845 publication of Der Einzige und sein Eigentum by Max Stirner to the end of 1945), not prescriptive in advocacy of egoism.

CONTENTS

Introduction by the Editor  2

1. Max Stirner   7

Max Stirner’s Anarchist Gospel | A Dutch Review of Stirner’s Work | Anarchist Black Dragon | Max Stirner vs. Wahrheit-Sucher | “Celine Adele Marillier” | Pity and the Future | Max Stirner and the Grisette | Steven T. Byington’s Triple Score

2. Malfew Seklew  29

On “Bérnard’s Tour” | Minister Mocks Malfew  | Stern Critique of Christian Socialist  | Seklew Asks: Nietzsche to Blame?  | Social Aristocrat Socialist Secretary | A Freak Among Reformers  | No Guide for Anybody | Proletarians in Purgatory | No Justice for Malfew Seklew  | “We’re All More or Less Nutty” | Not Seeking Work  | Seklew Scolds Simpoleons, Supplies Sample Shilling Sericine Silk Set | No Detail Too Small!

3. Ragnar Redbeard   51

Redbeard in Canada | Desmond Selling George  | Give the New Hand a Show! | A.D. in the O.E.D.  | A Bogus Book | Australian Socialist Drinking Club | Redbeard’s Rough Stuff |“We Understand the Redbeard Philosophy” | Voima On Oikeus | Etc.

4. Dora Marsden  95

Dora Marsden for the Prosecution | The Freewomen of New York | Dora Marsden, unser aller Mutter  | Dora Marsden Ephemera | Rare Portraits

5. Benjamin DeCasseres   107

Emmeline Pankhurst | Pyrrhonism and Acatalepsy | Balzac | The Borrowed Mirror

6. Friedrich Nietzsche   117

Nietzsche and a Braille Stirner for Hellen Keller | “Will Nietzsche Come Into Vogue…” | The Works of Friedrich Nietzsche | Alexander Tille Reads Egoism

7. Enzo Martucci   135

A Sketch of Martucci | An Excerpt from The Red Sect | Martucci on Stirner

8. Free Spirits  159

Peter Lamborn Wilson Has Passed  | Hakim Bey: Real and Unreal | Vox Populi Vox Dei | Thompson at Rudolf Steiner Hall | Speakers’ Corner Anthology | Among the Anarchists | The True Comarade | Is This What You Call “Living?” | The Thirteenth Paragraph | Greeves Fisher, A Sketch | Dominance vs. Egoism | More Individualism | Individualism and Property | Why I am a Right-Wing Anarchist | Opening and Closing the Dil Pickle | Christmas a Joke! | “I” a poem  | “I GO” a poem| A Letter to the Editors of Freedom | Enrico Arrigoni Bibliography | Photo of Benjamin R. Tucker | About the Editors

ON TOUR

The Malfew Seklew Egoist-Socialist Propaganda Co.

Malfew Seklew, lecturer; Erwin McCall, advertising manager; J. W. Gott, treasurer; W. Barrie, secretary. MALFEW SEKLEW, the New Apostle of the New Gospel, the New Crusader of Egoistic Socialism, the Originator of Immoral Socialism, the Inventor of the New Method of Propagating the New Thought of New Socialism, and the Expounder of the New Individualism and Scientific Egoism, will lecture, Sunday next and following Sunday, on Glasgow Green, at 2 p.m. and 6 p.m. Babes and sucklings, creeplings and christlings, stay away. All others invited. No collection. Discussion open to anybody on two legs–of the genus homo. First spasm: “Altruism Crucified.” Second spasm: “The Missing Link in the Solution of the Social Problem.” Third spasm: “Why Socialism Does Not Grow / Egoism the Dawn of Liberty.” Hear Malfew Seklew, the iconoclastic, atheistic, hedonistic and egoistic Socialist, with Anarchist proclivities, tell the tale; and see Mrs. Grundy sobbing bitterly as this freak among reformers unclothes his thoughts in the open air. £20 offered to the first logical refutation of the arguments advanced in the article “Egoism: Conscious and Unconscious.” £2 will be given to the best answer to same. See Eagle and Serpent for September, 2d. post free. Read Liberty Luminants, the New Bible for Reformers, 72 pages, 3d. post free. Apply to W. Barrie c/o D. Baxter, 126, Trongate, Glasgow.

The New Age
No. 671 New Series. Vol.1. No.12
Thursday, July 18, 1907, P.188

MARGINALIA.
Now that Nietzsche has entered the sphere of general discussion it is natural that publishers should find a growing demand for works dealing with the philosophy of Egoism, and Mr. Fifield is doing a service by issuing a translation of Max Stirner’s “The Ego and His Own.” This is the first translation of Stirner to be published in England. Will the next move on these lines be the issue of some of the works of Ragnar Redbeard?
*
Max Stirner is of course pre-Nietzschean, the above-mentioned work having first appeared in his native country, Germany, about sixty years ago. English readers, however, have had an opportunity in recent years of making acquaintance with his views by means of translations issued in America, where there always seems to be a public for ideas which are just off the beaten track.
*
It is not generally known’ that there is quite a literature Egoism in the States. True, it is not always of the best order, but it is quite good at its best and genuinely amusing at its worst. Some of the periodicals devoted to its study are fearfully and wonderfully made; one of these was called “I,” but whether it still asserts itself, or whether it has gone the way of many inferior sheets I do not know.
*
England has had but one consciously and deliberately egoistic journal. ”The Eagle and the Serpent,” and it led a chequered and fitful career in the later eighteen-nineties and the early nineteen-hundreds. Its sixteen octavo pages sometimes appeared in the conventional typographical form, ” justified” at each side, at others the right-hand side of the page tailed off like type-writing, giving the print the appearance of blank verse. It was in these pages, however, that many English people first learned of Nietzsche, for, besides freely quoting and discussing this philosopher, one number contained Thomas Common’s translation of the “Prefatory Discourse” of Zarathustra.
*
“The Eagle and the Serpent” was always fortunate in its correspondence. It had eminent readers and a valuable trick of beguiling them into its controversies. In this way, it managed to print letters from many of the leading modern thinkers, among whom may be mentioned Alfred Russel Wallace, Bernard Shaw, W. H. Mallock, Ernest Newman, E. H. Crosby, Benjamin Kidd, and Morrison Davidson. These letters were dealt with under the heading “Benedictions and Maledictions,” and with the numerous and excellent quotations from Nietzsche, Stirner, Rochefoucauld, Montaigne, Thoreau, and others, which formed a liberal part of the paper, “The Eagle and the Serpent ” was well worth the threepence asked for it.
*

Revue franco-allemande / Deutsch-franzosische Rundschau by M. Henry / F. A. Lattmann (Berlin).

Number 53 (May 1901)
Number 54 (June 1901)
Number 56 (August 1901)
Number 57 (September 1901)

Now by Henry Harrison Brown (San Francisco).

Volume II Number 1 (March 1901)

Freedom by Helen Wilmans (Sea Breeze).

Volume VIII Number 44 (April 17 1901)
Volume VIII Number 45 (April 24 1901)
Volume VIII Number 48 (May 1901)

Notwithstanding some very excellent arguments in your two articles on Nature’s decrees concerning industry and militarism, I hardly think question is finally settled. It is not us to put on our seven-league boots and go on a tour of inspection among European nations during the past 2000 years. If we wished to determine the course human evolution with some degree of accuracy, we would have to traverse a period at least one hundred times greater.

It will be enough for our purpose to go back to the time when Egypt became part of the Roman empire. What would the philosophical Roman soldier have thought about the course of human evolution after having examined the pyramids and the wonderful temples and tombs of long past ages? With the military exploits of Rome vividly impressed on his memory, he might probably have thought Nature has decreed that militarism was destined to replace the apparently peaceful industry that had left such wonderful monuments on the bank of the Nile. His opinion, however, would have been just as erroneous as the opposite opinion.

The fact is that militarism and industrialism are not necessarily antithetic, in the predominance of the one or the other is no certain indication by which we can always distinguish advancedness or the backwardness of the people in the scale of civilization. Neither the one nor the other is the true end of humanity; and the Czar and his Ministers are equally in error when they say that “the maintenance of universal peace and a possible reduction of the excessive armaments… represents the ideal aims towards which the efforts of all governments should be directed.

In so far as the human race can be said to have a goal at all, it is the highest excellence of society, and neither militarism or industrialism, neither peace nor war can be judged independently, but must be tested by their effects in furthering or retarding the attainment of man’s true end. It is doubtful what may take place with regard to national armaments. It is quite possible that they may be reduced in the near future, not from a decrease in aggressiveness, but owing to the increasing lack of solidarity among the individuals comprising a nation.

There is little doubt, however, that as regard the police organization (which is practically a military organization) it will be more and more strengthened for a long time to come. The disorganization of social arrangements which has resulted from the vast increase in trade and commerce during the present century has produced a state of latent anarchism, which is only prevented from bursting forth in lawlessness by the great increase of the police force in all our industrial centers.

I would most emphatically deny the probability of the dream of a millennium of happiness and comfort for all individuals ever being realized. Instead of the struggle for existence ceasing in the future, it is likely to become more violent. Under Christian influences this struggle has been reduced to a minimum for the lower classes of the population, and has resulted in the deterioration of the European races.

Now, however, when the theologians themselves have torn up their creed and the Christian records and in their triumph have painted the shreds in all the colors of the rainbow (see the Polychrome Bible), Christian morality, with the secular salvation which it has assuredly provided for sinners, must necessarily perish in spite of all the efforts of the ethical societies to foster it. The natural result is likely to be a recrudescence of pagan morality.

The struggle for existence will probably once more be waged fiercely, as in ancient Greece and Rome, and as a final result of a long and bitter struggle a united Western Europe may once more be realized. The fierce struggle of classes and of individuals will, in all probability, continue its natural course until it results once more, as in ancient India, in welding society into a system of castes – a ruling caste, a soldier caste, an a laboring caste, each with its various gradations. It is likely that industrialism and militarism will always continue to co-exist; in future, however, there will be a regulated system of manufactures, trade, and commerce according to the national requirements – not the anarchical huckster system that is carried on at present.

The whole philosophy of the subject is set forth at great length in Nietzsche’s works, which, instead of taking a pessimistic view of the world like Schopenhauerism, are joyfully optimistic. As Nietzsche has succeeded best in explaining the past, he may also be taken as the best guide with regard to the future; and notwithstanding that Professor Andrew Seth has misrepresented and even vilified the new philosophy in “Blackwood” and the “Contemporary,” Nietzsche has an ever-increasing number of enthusiastic disciples and able defenders. We may mention among the number Mr. Havelock Ellis and the late Professor Wallace of Oxford. Perhaps the best book on the subject is La Philosopie de Nietzsche, by Professor Lichtenberger.

“I sing only the Ego and the individual. So does in secret each man and woman and child who breathes, but is afraid to sing it aloud.”—Mary MacLane

We are very pleased to announce a friend of the Union of Egoists project has launched his own dedicated website for documenting the life and work of Mary MacLane. The head of the new site, Michael R. Brown, has been dedicated to documenting and reviving Mary’s life and work for years, and we have to assume this website is a signal that he’s moving well ahead on his biography A Quite Unusual Intensity of Life: The Lives, Worlds, and Works of Mary MacLane. We look forward to seeing their website evolve, and the books he has planned.

Since his website thoroughly documents her life, you can go there for more information for now, but I did want to share one direct link of Mary to the UoE project. It was in one of the last issues of one of the greatest egoist journals, The Eagle and The Serpent (1898), that announced the receipt of Mary’s memoir The Story of Mary MacLane. “Mary agrees with us that the devil alone can save the world,” they say, to preface a choice selection of egoistic quotations from the book.

One source gives the following of the journals Prospectus:

“Humanity First is trying, in the spirit of John Ruskin, to remove the fundamental injustices which breed class hatred. We hold that unless Privilege is curbed, red ruin will inevitably overrun the world. We stand for the abolition of interest and all the privileges, of which it is the direful spring, and it seems to us that thus and thus only can society evolve, in a peaceful and orderly manner, to its next stage. Privilege and Humanity cannot co-exist.”

The letterhead itself reads:

“ABOVE ALL NATIONS IS HUMANITY.”
Humanity First
John Basil Barnhill, Editor
Humanity says to Privilege “Thou or I, Privilege: –one of us must die.”
OUR MISSION: THE ABOLITION OF INTEREST
“Usury has always ruined the states where it was tolerated.” –Rollin
“No nation that tolerates even a per cent interest can possibly endure.” –C.A. Dana of the N.Y. Sun.
ONE DOLLAR A YEAR–English stamps and postal notes accepted.

Riverdale, Maryland, U.S.A.
(Suburb of Washington, D.C.)

I am slowly gathering biographical information about Barnhill, but visiting the University of Michigan and going through his papers is probably the most important step. I’m hoping to do that in 2019.

Available from Amazon.com or Underworld Amusements.

DER GEIST, The Journal of Egoism from 1845 – 1945
VOLUME 2 NUMBER 1, ISSUE 2
WINTER 2018 (Published 25 October 2018)
Paperback, 188 pages, fifteen dollars
isbn 978-1-944651-11-4
issn 2639-5339

Contents of this issue:

Introduction by Trevor Blake
1. Benjamin DeCasseres
Detroit Jewish Chronicle | Hate Everlasting | How I Interviewed Bacchus | The Fatal Smile
2. Max Stirner
The Worker and the Government | James Walker – What is Good? What is Evil? | Good Reading to Sharpen Mental Teeth | William Flygare – Vanitas | Max Stirner Bibliography Addendum | L’Unique et sa propriété | The Unique Individual | Malcolm Green – I’ve Based My Affairs on Nothing
3. Anthony Ludovici
Kevin I. Slaughter – Anthony M. Ludovici’s Egoism | The Choice of a Mate
4. Dora Marsden
Trevor Blake – Dora Marsden’s England | Casandra and the War | Trevor Blake – To the Great Name | Egoist Advertisement in The Little Review | Anent the Decalogue | N.C. Chritcher – …the Power of Thought
5. Malfew Seklew
The Rejection of Christianity | Mr. F. Wilkesbarre, Coster | Trevor Blake – Surfessor of Egoism, Introduction | MS – Surfessor of Egoism | A New Way to Earn a Living | … from the Labor Annual | Perfumed Pigs | Stars in the Talking Marathon | Trevor Blake – Victor Grayson M.P. – Introduction | Victor Grayson M.P. / A Rhapsody
6. Henry and Georgia Replogle & Egoism (1890)
Egoism’s Purpose and Whyfore | Minus the Communism | The “Selfish” Bauble
7. J. Wm. Lloyd
Personally Acquainted | Anarchist Socialism
8. Dill Pickle Club
John Nichols Beffel – Up an Alley to a Wild Place | Patricia Bronte – Dill Pickle Club | Trevor Blake – Angels of the Dill Pickle Club| Andrea Proudfoot – The Optimist’s Ego
9. The Eagle and The Serpent (1898)
C. L. Swartz – A Volcano Has Burst Forth in England | Tak Kak – A Difference of Words Only | Volcano – A Dream of Beyond | Volcano – A Unanimous Conviction | Advertisement from the Labor Annual | Marginalia
10. Friedrich Nietzsche
William Gordak – Nietzsche | Nietzsche In T.P.’s Weekly
11. Free Spirits
Kevin I. Slaughter – The Sidney E. Parker Archives | Émile Armand – Three Poems | Herbert Roseman – Laurance Labadie and His Critics | The Altruist Corner | Kevin I. Slaughter – From the Library | Photo of George Schumm | Patreon Thanks | Errata | About the Editors

What follows is a dialogue between readers of an English journal titled T.P.’s Weekly. Those readers just happen to include some of the earliest translators of Nietzsche into the English language, and making sure John Basil Barnhill (who may or may not have been ill, I’ve yet to substantiate that) got credit for his publishing Thomas Common in his journal The Eagle and The Serpent (1898).

The titular “T.P.” of the journal was Thomas Power O’Connor. Wikipedia’s first paragraph on him:

Thomas Power O’Connor (5 October 1848 – 18 November 1929), known as T. P. O’Connor and occasionally as Tay Pay (mimicking his own pronunciation of the initials T. P.), was a journalist, an Irish nationalist political figure, and a member of parliament (MP) in the House of Commons of the United Kingdom of Great Britain and Ireland for nearly fifty years.

The website Conrad First gives a little background on the journal:

Launched on 14 November 1902, T.P.’s Weekly was the latest publishing venture of Radical M.P. T. P. O’Connor, founder of London’s halfpenny The Star and the penny weekly M.A.P. (Mainly About People) (1898) and Weekly Sun (1891). Priced one penny, T.P.’s Weekly promised “to bring to many thousands a love of letters”, securing to this end contributions from a distinguished array of writers: George Bernard Shaw, Arnold Bennett, H. G. Wells, and G. K. Chesterton. In practice, O’Connor delegated most of the running of the magazine to Wilfred Whitten (whose byline “John O’London” supplied the title of another contemporary literary magazine, John O’London’s Weekly). Whitten was succeeded in 1914 by Holbrook Jackson, under whose editorship the journal changed name in 1916 to To-Day. Shortly after the journal folded in January 1917, it was succeeded by another, unrelated magazine bearing the same name, which continued until 1924.

NOTE: We have done a rough job transcribing some of the text from old scans, though there may still be errors. Others, due to time constraints, we have left in image form. We may go back and transcribe these later, or if a volunteer would like to do it, please contact us.

The following was printed in the May 2, 1913 issue of T.P.’s Weekly. It was been written by a Bernard Lintot.

In the preface to the final volume of the edition, Dr. Oscar Levy pays a fine tribute to those who have worked with him on the production of the eighteen volumes. And he gives in the following passage a brief history of the efforts to introduce Nietzsche into England:

It was in the year 1893 that Nietzsche’s name is first mentioned in one of the books of the unfortunate English poet John Davidson. In the following year a group of German, English, and Scottish admirers of Nietzsche arranged to bring out an authorised version of the German thinker’s works, three volumes of which were actually published in 1896 and 1 897. The reception of these books was so discouraging that no further arrangements could be made by the publishing firm, which shortly afterwards, owing chiefly to the extensive liabilities incurred by the Nietzsche edition, had to give up business. In the next six years — from 1897 to 1903 — in spite of various endeavours by some indefatigable defenders of the faith, it was found absolutely impossible to get ahearing for Nietzsche either with the public, the Press, or the publishers. Their hopes went down to freezing- point when, in 1903, The Dawn of Day was given to the public, only to meet again with a cold reception. But in 1907 the party had somewhat recovered its spirit, and as a last experiment brought out a translation of Beyond Good and Evil — this time at private risk, for no publisher could be induced to take up an author twice repudiated. This translation was one which had been made nearly ten years ago, but until then had never seen, and was never expected to see, the light of publicity. It turned out to bea success — a half-hearted success perhaps, but one that at last told the few inmates of the Nietzschean ark that the waters of democracy had diminished, and that at least some higher peaks of humanity were free from the appalling deluge. The success encouraged them once more to take up their old project of the publication of the come first four volumes of this, the present translation, left the press and were favourably received, though yet by a small and none too enthusiastic public. Towards the end of the same year three more volumes were published. In 1910 and 1911 the remaining ten volumes of the translation appeared, while most of the previously published volumes went into a second and even a third edition. No volume was published in 191 2, but with the index the last and, as is to be hoped, a very useful volume is added to this, the most complete and voluminous translation of any foreign philosopher into the English language.

In the above passage Dr. Oscar Levy does not, of course, set out to write a complete history of the development of interest in Nietzsche in this country. But I think he might have mentioned the pioneer work done by the first and only journal devoted to the Nietzschean philosophy ever published in this country. “The Eagle and The Serpent.”  And I think he is wrong also in imagining John Davidson to be the first English writer to mention Nietzsche. I do not know who whom the honour will be finally due, but I do know that “George Egerton” (Mrs. Golding Bright) mentions the philosopher in “Keynotes,” which was first published in the year 1892.

The following letter from A.G. Field was printed in the May 23, 1913 issue of T.P.’s Weekly.

Friedrich Nietzsche in England.

To the Editor of T.P.’s WEEKLY.
Sir, – The generous reference by Bernard Lintot, in T. P.’s WEEKLY of May 2nd, to the early promulgation of Nietzschean principles by the magazine “The Eagle and the Serpent,” will bring happiness to at least one heart. Stretched on his sick-bed in a Washington hospital, threatened with desquamative nephritis, lies at this moment John Basil Barnhill, one of literature’s pioneers; one of those who penetrate axe in hand into the thickets of popular ignorance. Such men gain nothing for themselves, except the jungle fevers and the warrior’s wounds and hunger. Among a crowd of original and valuable ideas moving him to a perpetual action, two were most persistent—a desire to place Bizet on his proper plane among thinkers as well as among musicians, and an unconquerable resolution to bring Nietzsche into the ken of the English-speaking peoples.

Well do I remember his translations of and writings on Nietzsche, for I myself made some of the former and circulated many of the latter. Bernard Lintot gives due and adequate praise to the monumental work of Dr. Levy, but he rightly adds some corrections to Dr. Levy’s curious notes on the early work in connection with Nietzsche. Why is Thomas Common so absolutely ignored ? But there were prophets even before Common. Among the hardy few none more full of the radiancy of hope and courage than John Basil Barnhill, who finally, in the pages of “The Eagle and the Serpent,” attempted to popularise , the Neitzschean philosophy. When he saw that the pioneer work was over, and that the “morning red ” had indeed dawned over England, he stopped his journal and commenced his pioneer work on Vauvenargues, Rivarol, and Chamfort. The first English translation of any quantity of Chamfort’s caustic epigrams was made by me and issued by Barnhill in the pages of one of his ephemeral magazines. This quixotic spirit was all the while ‘ on Bizet, reading the deepest philosophical meaning into the junction of his striking musical ideas with a plot taken from Merimée’s novel. Readers of “T.P.’s ‘already know that when Nietzsche broke with Wagner on the ground of that composer’s apostasy from a pagan dramatic movement to a Christian, or “slave,” principle, he attempted to aggrandise Bizet and particularly Bizet’s great work, “Carmen,” at the expense of Wagner. Those wrangles seem singularly old and dead to us to-day; yet the conviction that something unappreciated in Bizet rests yet to be brought home to the people inspires Barnhill on his sick-bed. He writes me from the hospital : —

“If this ward were provided with an orchestra playing.’ Carmen,” or even a gramophone reading Maupassant’s On’ Merimée’s inimitable stories to me, I could tolerate it and get well. As it is J am still thinking out—not working as it very much, that is at present impossible-my great work on Bizet, I have now reached the section ‘Carmen Nights’—a series of tragic tales told me by the world’s wastrels whom I have taken on various occasions to hear the opera. A veritable Magnificat of Bizet. No really sympathetic life of him exists in English. Of course, he got a stupendous puff from Nietzsche, and others from Runciman: ‘The second act is so brilliant that it positively sheds light.” Can you help me to assemble the critiques of the French and Germans who have appreciated Bizet’s greatness? Perhaps this is a lifelong task I am suggesting?”

And so the untiring brain works on, on-always engaged in some unbusinesslike and non-paying proposition; always offering its service to humanity and sacrificing to the manes of the neglected and unappreciated.

Barnhill is assailed by a fear that his present illness may develop into something fatal, but he faces it as boldly as he has faced other contingencies almost as terrible. Finding his principles Nietzschean and other, discordant with a professional position from which he was drawing a comfortable salary, he abandoned not his principles but his salary. To-day he writes: —

“Doctors say this is probably Bright’s disease. I have accepted the challenge of Mr. Bright and I intend to fight him to a finish. Personally, I think I may come out victor, if not, well—as Brutus says:
Therefore, our everlasting farewell take—
For ever, and for ever, farewell, Cassius!
If we do meet again, why, we shall smile;
If not, why then, this parting was well made.

It is not remarkable that Barnhill’s pioneer work for Nietzsche, which I, a Socialist and anti-Nietzschean, declare to have been of the first importance to the thinking world, should have been neglected. He belongs to the class who are always, partly through their own defects of advertising ability, neglected and ignored. His father fought and died in the American Civil War, and yet he draws no pension, in a land where the distinction consists in not having a pension. He has lectured and fought for the Democratic party for twenty years, and now the party is in power it does not even offer him a vice-consulship, say, at Leeds, Cardiff, or Bristol, where his old friends and fellow pioneers could see him and hear the old accents.

A few of those who have read this man’s writings, or even who now hear of his work for the first time, might like to send him a line of affection and encouragement. In that case I would be glad to forward it, or give any necessary information.

A. G. FIELD.
28, Ilminster Gardens, S.W.

The following letter from Oscar Levy was printed in the May 30, 1913 issue of T.P.’s Weekly.

Dr. Oscar Levy and Nietzsche Pioneers.

Sir,—I am very much obliged to Mr. A. G. Field for drawing, my attention to Mr. John Basil Barnhill, the former editor of “The Eagle and the Serpent,” the earliest Nietzschean periodical in England. I knew of this periodical, but not of its editor.

At the same time—as Mr. Bernard Lintot in his generous appreciation of my Nietzsche translation already suggested—I was only giving a. short retrospective sketch of “The Nietzschean Movement in England ” in my introductory essay to the index volume of the Nietzsche translation. I did not intend to write a historical survey of the whole movement, for the simple reason that I could not have done it, even if I had tried. I have no knowledge f.i. of Mr. J. B. Barnhill and his work. The only competent person to do justice to this task would he my friend Mr. Thomas Common, of Edinburgh, who from the beginning has taken an active and leading part in the movement. which I myself only joined at a much later state.

It would, therefore, have been more than ungrateful on my part if, as Mr. A. G. Field suggests, I had tried to ignore in my preface Mr. Thomas Common, of whom I knew. If I may be allowed to refer Mr. A. G. Field to page 21 of this preface, he will see that I paid my tribute not only to Mr. Thomas Common, but likewise to Mr. William Haussmann for their steadfast and courageous work in our cause. Both Mr. Common and Mr. Haussmann ( who is a German-American living in Philadelphia) stood sponsor for the first edition of Nietzsche, with which I myself had nothing to do. This edition, published by Henry and Co. and later on by Fisher Unwin, had unfortunately to be discontinued. But both Mr. Common and Mr. Haussmann have likewise given active and generous help to my edition, and to omit their names would have been on my part decidely unjust, or what is called in English “unsportsmenlike.”

OSCAR LEVY.

The following was printed in the June 6, 1913 issue of T.P.’s Weekly. It was written by Bernard Lintot.

The following letter from Thomas Common was also printed in the June 6, 1913 issue of T.P.’s Weekly.

Nietzsche Pioneers.

The first bit of wholly original research to be published as part of the Stand Alone journal series is The Eagle and the Serpent Index of Names by Trevor Blake. This perfect bound paperback book is limited to 25 copies for sale. Copies are exclusively available from Underworld Amusements online and Trevor and Underworld Amusements are giving ALL profit from the sales to the Union of Egoists project.

 The Eagle and the Serpent was a magazine published between 1898 and 1927. This index of more than 2,600 entries includes the given names, pseudonyms, the names of fictional characters and movements named after a person or fictional character found in The Eagle and the Serpent. This index has been prepared to aid the study of the literature of egoism, and to contribute to the history of publishers in London and Chicago.

Nearly all the issues of The Eagle and the Serpent are available for free online here at UoE, and this index will be indispensable for those studying egoism, individualist anarchist or Nietzschean thought in American and England in the late 19th and early 20th centuries.