defiance of tyranny and popular folly which was the strength of
Stoicism. Next, it must not be affiliated to any religious organisation;
otherwise it will certainly be exploited in denominational interests.
Thirdly, it must include some purely disciplinary asceticism, such as
abstinence from alcohol and tobacco for men, and from costly dresses and
jewellery for women. This is necessary, because it is more important to
keep out the half-hearted than to increase the number of members.
Fourthly, it must prescribe a simple life of duty and discipline, since
frugality will be a condition of enjoying self-respect and freedom.
Fifthly, it will enjoin the choice of an open-air life in the country,
where possible. A whole group of French writers, such as Proudhon,
Delacroix, Leconte de Lisle, Flaubert, Leblond, and Faguet agree in
attributing our social _malaise_ to life in great towns. The lower
death-rates of country districts are a hint from nature that they are
right. Sixthly, every member must pledge himself to give his best work.
As Dr. Jacks says, 'Producers of good articles respect each other;
producers of bad despise each other and hate their work.' It may be
necessary for those who recognise the right of the labourer to preserve
his self-respect, to combine in order to satisfy each other's needs in
resistance to the trade-unions. Seventhly, there must be provision for
community-life, like that of the old monasteries, for both sexes. The
members of the society should be encouraged to spend some part of their
lives in these institutions, without retiring from the world altogether.
Temporary 'retreats' might be of great value. Intellectual work,
including scientific research, could be carried on under very favourable
conditions in these lay monasteries and convents, which should contain
good libraries and laboratories. Lastly, a distinctive dress, not merely
a badge, would probably be essential for members of both sexes.

This last provision tempts me to add that the Government would do well