When Bagarag first, in his ignorance, offers to shave Shagpat, he has no idea whatever of the powers arrayed against him. What he wants is not at all in itself wrong; on the contrary it is in itself quite right. But what is quite right in one set of social conditions may seem to be quite wrong in another. Therefore the poor fellow is astonished to discover that the whole nation is against him, that the king is particularly offended with him, that all public opinion condemns him, would refuse him even the right to live in its midst. Is not Bagarag really the discoverer, the scientific man, the philosopher with a great desire to benefit other men, discovering that his kind wish arouses against him the laws of' the government, the anger of religions, and all the prejudice of public opinion? Bagarag is the reformer who is not allowed to reform anything,--threatened with death if he persists. Reformers must be men of courage, and Bagarag has courage. But courage is not enough to sustain the purpose of the philosopher, the reformer, the man with new ethical or other truth to tell mankind. Much more than courage is wanted--power. How is power to come? You remember about the horrible old woman who asks Bagarag to kiss her, and when he kisses her she becomes young and divinely beautiful. We may suppose that Noorna really represents Science. Scientific study seems very ugly, very difficult, very repellent at first sight, but if you have the courage and the capacity to master it, if you can bravely kiss it, as Bagarag kissed the old woman, it becomes the most delightful mistress; nor is that all--it finds strange powers and forces for you. It can find for you even a sword of Aklis.