vast explosion has occurred, and the stage of disintegration, which Mr. Wells ought perhaps to have seen approaching even eleven years ago, has clearly begun. But it will have to go further before the need of such a society is felt. The time may come when the educated classes, and those who desire freedom to live as they think right, will find themselves oppressed, not only in their home-life by the tyranny of the trade-unions, but in their souls by the pulpy and mawkish emotionalism of herd-morality. Then a league for mutual protection may be formed. If such a society ever comes into being, the following principles are, I think, necessary for its success. First, it must be on a religious basis, since religion has a cohesive force greater than any other bond. The religious basis will be a blend of Christian Platonism and Christian Stoicism, since it must be founded on that faith in absolute spiritual values which is common to Christianity and Platonism, with that sturdy 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.