house, though the mice scamper over his floors. And he will,
consistently with his conviction that it is immoral to resort to
force, refuse to take any part in legislation or government.

This attitude, which is that commended by the Hindoo and the Buddhist
religions, is, of course, a quite unpractical attitude towards life.
It is, in fact, a self-destructive attitude, unless a man's
fellow-citizens are prepared by forcible means to secure to him the
enjoyment of the work of his hands or of his inherited property, or
unless those who refuse to desist from the exercise of force are
prepared to untake the support of idealists.

We have not only these two classes of men--the ordinary man who has no
compunction in resorting to force when the requirements of life demand
it, and the idealist who refuses to have any lot or part in violence;
there is also a hybrid. This male hybrid will descant on the general
iniquity of violence, and then not only connive at those forms of
violence which minister to his personal comforts, but also make a
virtue of trying to abate by legal violence some particular form of
physical suffering which happens to offend in a quite special manner
his individual sensibility.

There is absolutely nothing to be said about this kind of reforming
crank, except only that anything which may be said in relation to the
female legislative reformer may be appositely said of him; and perhaps
also this, that the ordinary man holds him both in intellectual and in
moral contempt, and is resolved not to allow him to do any really
serious injury to the community.

To become formidable this quasi-male person must, as he recognises,