"the existing order," in the second, "antiquated prejudice." What an
impartial man with no further purpose to serve would call "public
worship" or a "system of religion," is described by an adherent as
"piety," "godliness": and by an opponent as "bigotry," "superstition."
This is, at bottom, a subtle _petitio principii_. What is sought to be
proved is, first of all, inserted in the definition, whence it is then
taken by mere analysis. What one man calls "placing in safe custody,"
another calls "throwing into prison." A speaker often betrays his
purpose beforehand by the names which he gives to things. One man
talks of "the clergy"; another, of "the priests."

Of all the tricks of controversy, this is the most frequent, and it is
used instinctively. You hear of "religious zeal," or "fanaticism"; a
"_faux pas_" a "piece of gallantry," or "adultery"; an "equivocal," or
a "bawdy" story; "embarrassment," or "bankruptcy"; "through influence
and connection," or by "bribery and nepotism"; "sincere gratitude," or
"good pay."


XIII.

To make your opponent accept a proposition, you must give him the
counter-proposition as well, leaving him his choice of the two; and
you must render the contrast as glaring as you can, so that to avoid
being paradoxical he will accept the proposition, which is thus made
to look quite probable. For instance, if you want to make him admit
that a boy must do everything that his father tells him to do, ask him
"whether in all things we must obey or disobey our parents." Or, if
a thing is said to occur "often," ask whether by "often" you are to
understand few or many cases; and he will say "many." It is as though