And it must be remembered when we consider Socialism's early extravagancies, that any idea or system of ideas which challenges the existing system is necessarily, in relation to that system, outcast. Mediocre men go soberly on the highroads, but saints and scoundrels meet in the gaols. If A and B rebel against the Government, they are apt, although they rebel for widely different reasons, to be classed together; they are apt indeed to be thrown together and tempted to sink even quite essential differences in making common cause against the enemy. So that from its very beginning Socialism was mixed up--to this day it remains mixed up--with other movements of revolt and criticism, with which it has no very natural connection. There is, for example, the unfortunate entanglement between the Socialist theory and that repudiation of any but subjective sexual limitations which is called "free love," and there is that still more unfortunate association of its rebellion against orthodox economic theories, with rebellion against this or that system of religious teaching. Several of the early Socialist communities, again, rebelled against ordinary clothing, and their women made short hair and bloomers the outward and visible associations of the communistic idea. In Holyoake's _History of Co-operation_ it is stated that one early experiment was known to its neighbours as "the grass-eating Atheists of Ham Common." I have done my very best (in Chapter VIII., § 2) to clear the exposition of Socialism from these entanglements, but it is well to recognize that these are no corruptions of its teaching, but an inevitable birth-infection that has still to be completely overcome. § 2.