author - "H. G. Wells"
Description
H. G. Wells’ classic tale of alien invasion has to this day never been out of print. Like many works of the era, it was originally published as a serial—though the publisher, Pearson’s Magazine, demanded to know the ending before committing to publication.
The War of the Worlds, with its matter-of-fact narrative style and deft mixture of contemporary science and fictionalized interstellar war machines, became an instant hit. Its themes of colonialism, social Darwinism, good and evil, and total war still resonate with modern-day readers, so much so that it’s been continuously adapted for screen, radio, television, comics, and print.
Description
The Time Machine is the novel that gave us the concept of—and even the word for—a “time machine.” While it’s not Wells’ first story involving time travel, it is the one that most fully fleshes out the concept of a device that can send a person backwards and forwards in time with complete precision. Time machines have since become a staple of the science fiction and fantasy genres, making The Time Machine one of the most deeply influential science fiction novels of the era.
It is as it stands now the frank confession of what one man of the early Twentieth Century has found in life and himself, a confession just as frank as the limitations of his character permit; it is his metaphysics, his religion, his moral standards, his uncertainties and the expedients with which he has met them. On every one of these departments and aspects I write--how shall I put it?--as an amateur. In every section of my subject there are men not only of far greater intellectual power and energy than I, but who have devoted their whole lives to the sustained analysis of this or that among the questions I discuss, and there is a literature so enormous in the aggregate that only a specialist scholar could hope to know it. I have not been unmindful of these professors and this literature; I have taken such opportunities as I have found, to test my propositions by them. But I feel that such apology as one makes for amateurishness in this field has a lesser quality of self-condemnation than if one were dealing with narrower, more defined and fact-laden matters. There is more excuse for one here than for the amateur maker of chemical theories, or the man who evolves a system of surgery in his leisure. These things, chemistry, surgery and so forth, we may take on the reputation of an expert, but our own fundamental beliefs, our rules of conduct, we must all make for ourselves. We may listen and read, but the views of others we cannot take on credit; we must rethink them and "make them our own." And we cannot do without fundamental beliefs, explicit or implicit. The bulk of men are obliged to be amateur philosophers,--all men indeed who are not specialized students of philosophical subjects,--even if their philosophical enterprise goes no further than prompt recognition of and submission to Authority.
a red light, that streamed across the ceiling and staved off the shadows from me. The fire! Of course I could still thrust my candle between the bars and relight it.
I turned to where the flames were still dancing between the glowing coals and splashing red reflections upon the furniture; made two steps toward the grate, and incontinently the flames dwindled and vanished, the glow vanished, the reflections rushed together and disappeared, and as I thrust the candle between the bars darkness closed upon me like the shutting of an eye, wrapped about me in a stifling embrace, sealed my vision, and crushed the last vestiges of self-possession from my brain. And it was not only palpable darkness, but intolerable terror. The candle fell from my hands. I flung out my arms in a vain effort to thrust that ponderous blackness away from me, and lifting up my voice, screamed with all my might, once, twice, thrice. Then I think I must have staggered to my feet. I know I thought suddenly of the moonlit corridor, and
mits this question because he does not consider that it has any more bearing upon the essentials of religion, than have the theories we may hold about the relation of God and the moral law to the starry universe. The latter is a question for the theologian, the former for the psychologist. Whether we are mortal or immortaea of this book very roughly, these two antagonistic typical conceptions of God may be best contrasted by speaking of one of them as God-as-Nature or the Creator, and of the other as God-as-Christ or the Redeemer. One is the great Outward God; the other is the Inmost God. The first idea was perhaps developed most highly and completely in the God of Spinoza. It is a conception of God tending to pantheism, to an idea of a comprehensive God as ruling with justice rather than affection, to a conception of aloofness and awestriking worshipfulness. The second idea, which is opposed to this idea of an absolute God, is the God of the human heart. The writer would suggest that the great outline of the
expanse of time with the mystery of church twice and plum-duff once in the middle. The afternoon was given up to furtive relaxations, among which 'Torture Chamber' games with the less agreeable weaker boys figured. It was from the difference between this day and common days that Kipps derived his first definite conceptions of the nature of God and Heaven. His instinct was to evade any closer acquaintance as long as he could.
The solid work varied, according to the prevailing mood of Mr. Woodrow. Sometimes that was a despondent lethargy, copy-books were distributed or sums were 'set,' or the great mystery of book-keeping was declared in being, and beneath these superficial activities lengthy conversations and interminable guessing games with marbles went on, while Mr. Woodrow sat inanimate at his desk, heedless of school affairs, staring in front of him at unseen things. At times his face was utterly inane; at times it had an expression of stagnant amazement, as if he saw before his eyes with pitiless c
CK AND RAILS. Also there are certain minorobjects--tin ships, Easter eggs, and the like--of which I shall makeincidental mention, that like the kiwi and the duck-billed platypusrefuse to be classified.
These we arrange and rearrange in various ways upon our floor, making aworld of them. In doing so we have found out all sorts of pleasantfacts, and also many undesirable possibilities; and very probably ourexperience will help a reader here and there to the former and save himfrom the latter. For instance, our planks and boards, and what one cando with them, have been a great discovery. Lots of boys and girls seemto be quite without planks and boards at all, and there is no regulartrade in them. The toyshops, we found, did not keep anything of the kindwe wanted, and our boards, which we had to get made by a carpenter, arethe basis of half the games we play. The planks and boards we have areof various sizes. We began with three of two yards by one; they weremade with cross pieces like small door
tal conflict of life, within the possibilities of the human mind as we know it. We permit ourselves also a free hand with all the apparatus of existence that man has, so to speak, made for himself, with houses, roads, clothing, canals, machinery, with laws, boundaries, conventions, and traditions, with schools, with literature and religious organisation, with creeds and customs, with everything, in fact, that it lies within man's power to alter. That, indeed, is the cardinal assumption of all Utopian speculations old and new; the Republic and Laws of Plato, and More's Utopia, Howells' implicit Altruria, and Bellamy's future Boston, Comte's great Western Republic, Hertzka's Freeland, Cabet's Icaria, and Campanella's City of the Sun, are built, just as we shall build, upon that, upon the hypothesis of the complete emancipation of a community of men from tradition, from habits, from legal bonds, and that subtler servitude possessions entail. And much of the essential value of all such speculations lies in this a
ntry. It might, I thought, be the Happy Future, or Utopia, or the Land of Simple Dreams; an errant mote of memory, Henry James's phrase and story of "The Great Good Place," twinkled across my mind, and passed and left no light.
The man I saw wrote with a thing like a fountain pen, a modern touch that prohibited any historical retrospection, and as he finished each sheet, writing in an easy flowing hand, he added it to a growing pile upon a graceful little table under the window. His last done sheets lay loose, partly covering others that were clipped together into fascicles.
Clearly he was unaware of my presence, and I stood waiting until his pen should come to a pause. Old as he certainly was he wrote with a steady hand. . . .
I discovered that a concave speculum hung slantingly high over his head; a movement in this caught my attention sharply, and I looked up to see, distorted and made fantastic but bright and beautifully colored, the magnified, reflected, evasive rendering of a palace
Description
H. G. Wells’ classic tale of alien invasion has to this day never been out of print. Like many works of the era, it was originally published as a serial—though the publisher, Pearson’s Magazine, demanded to know the ending before committing to publication.
The War of the Worlds, with its matter-of-fact narrative style and deft mixture of contemporary science and fictionalized interstellar war machines, became an instant hit. Its themes of colonialism, social Darwinism, good and evil, and total war still resonate with modern-day readers, so much so that it’s been continuously adapted for screen, radio, television, comics, and print.
Description
The Time Machine is the novel that gave us the concept of—and even the word for—a “time machine.” While it’s not Wells’ first story involving time travel, it is the one that most fully fleshes out the concept of a device that can send a person backwards and forwards in time with complete precision. Time machines have since become a staple of the science fiction and fantasy genres, making The Time Machine one of the most deeply influential science fiction novels of the era.
It is as it stands now the frank confession of what one man of the early Twentieth Century has found in life and himself, a confession just as frank as the limitations of his character permit; it is his metaphysics, his religion, his moral standards, his uncertainties and the expedients with which he has met them. On every one of these departments and aspects I write--how shall I put it?--as an amateur. In every section of my subject there are men not only of far greater intellectual power and energy than I, but who have devoted their whole lives to the sustained analysis of this or that among the questions I discuss, and there is a literature so enormous in the aggregate that only a specialist scholar could hope to know it. I have not been unmindful of these professors and this literature; I have taken such opportunities as I have found, to test my propositions by them. But I feel that such apology as one makes for amateurishness in this field has a lesser quality of self-condemnation than if one were dealing with narrower, more defined and fact-laden matters. There is more excuse for one here than for the amateur maker of chemical theories, or the man who evolves a system of surgery in his leisure. These things, chemistry, surgery and so forth, we may take on the reputation of an expert, but our own fundamental beliefs, our rules of conduct, we must all make for ourselves. We may listen and read, but the views of others we cannot take on credit; we must rethink them and "make them our own." And we cannot do without fundamental beliefs, explicit or implicit. The bulk of men are obliged to be amateur philosophers,--all men indeed who are not specialized students of philosophical subjects,--even if their philosophical enterprise goes no further than prompt recognition of and submission to Authority.
a red light, that streamed across the ceiling and staved off the shadows from me. The fire! Of course I could still thrust my candle between the bars and relight it.
I turned to where the flames were still dancing between the glowing coals and splashing red reflections upon the furniture; made two steps toward the grate, and incontinently the flames dwindled and vanished, the glow vanished, the reflections rushed together and disappeared, and as I thrust the candle between the bars darkness closed upon me like the shutting of an eye, wrapped about me in a stifling embrace, sealed my vision, and crushed the last vestiges of self-possession from my brain. And it was not only palpable darkness, but intolerable terror. The candle fell from my hands. I flung out my arms in a vain effort to thrust that ponderous blackness away from me, and lifting up my voice, screamed with all my might, once, twice, thrice. Then I think I must have staggered to my feet. I know I thought suddenly of the moonlit corridor, and
mits this question because he does not consider that it has any more bearing upon the essentials of religion, than have the theories we may hold about the relation of God and the moral law to the starry universe. The latter is a question for the theologian, the former for the psychologist. Whether we are mortal or immortaea of this book very roughly, these two antagonistic typical conceptions of God may be best contrasted by speaking of one of them as God-as-Nature or the Creator, and of the other as God-as-Christ or the Redeemer. One is the great Outward God; the other is the Inmost God. The first idea was perhaps developed most highly and completely in the God of Spinoza. It is a conception of God tending to pantheism, to an idea of a comprehensive God as ruling with justice rather than affection, to a conception of aloofness and awestriking worshipfulness. The second idea, which is opposed to this idea of an absolute God, is the God of the human heart. The writer would suggest that the great outline of the
expanse of time with the mystery of church twice and plum-duff once in the middle. The afternoon was given up to furtive relaxations, among which 'Torture Chamber' games with the less agreeable weaker boys figured. It was from the difference between this day and common days that Kipps derived his first definite conceptions of the nature of God and Heaven. His instinct was to evade any closer acquaintance as long as he could.
The solid work varied, according to the prevailing mood of Mr. Woodrow. Sometimes that was a despondent lethargy, copy-books were distributed or sums were 'set,' or the great mystery of book-keeping was declared in being, and beneath these superficial activities lengthy conversations and interminable guessing games with marbles went on, while Mr. Woodrow sat inanimate at his desk, heedless of school affairs, staring in front of him at unseen things. At times his face was utterly inane; at times it had an expression of stagnant amazement, as if he saw before his eyes with pitiless c
CK AND RAILS. Also there are certain minorobjects--tin ships, Easter eggs, and the like--of which I shall makeincidental mention, that like the kiwi and the duck-billed platypusrefuse to be classified.
These we arrange and rearrange in various ways upon our floor, making aworld of them. In doing so we have found out all sorts of pleasantfacts, and also many undesirable possibilities; and very probably ourexperience will help a reader here and there to the former and save himfrom the latter. For instance, our planks and boards, and what one cando with them, have been a great discovery. Lots of boys and girls seemto be quite without planks and boards at all, and there is no regulartrade in them. The toyshops, we found, did not keep anything of the kindwe wanted, and our boards, which we had to get made by a carpenter, arethe basis of half the games we play. The planks and boards we have areof various sizes. We began with three of two yards by one; they weremade with cross pieces like small door
tal conflict of life, within the possibilities of the human mind as we know it. We permit ourselves also a free hand with all the apparatus of existence that man has, so to speak, made for himself, with houses, roads, clothing, canals, machinery, with laws, boundaries, conventions, and traditions, with schools, with literature and religious organisation, with creeds and customs, with everything, in fact, that it lies within man's power to alter. That, indeed, is the cardinal assumption of all Utopian speculations old and new; the Republic and Laws of Plato, and More's Utopia, Howells' implicit Altruria, and Bellamy's future Boston, Comte's great Western Republic, Hertzka's Freeland, Cabet's Icaria, and Campanella's City of the Sun, are built, just as we shall build, upon that, upon the hypothesis of the complete emancipation of a community of men from tradition, from habits, from legal bonds, and that subtler servitude possessions entail. And much of the essential value of all such speculations lies in this a
ntry. It might, I thought, be the Happy Future, or Utopia, or the Land of Simple Dreams; an errant mote of memory, Henry James's phrase and story of "The Great Good Place," twinkled across my mind, and passed and left no light.
The man I saw wrote with a thing like a fountain pen, a modern touch that prohibited any historical retrospection, and as he finished each sheet, writing in an easy flowing hand, he added it to a growing pile upon a graceful little table under the window. His last done sheets lay loose, partly covering others that were clipped together into fascicles.
Clearly he was unaware of my presence, and I stood waiting until his pen should come to a pause. Old as he certainly was he wrote with a steady hand. . . .
I discovered that a concave speculum hung slantingly high over his head; a movement in this caught my attention sharply, and I looked up to see, distorted and made fantastic but bright and beautifully colored, the magnified, reflected, evasive rendering of a palace