persuading the public that his victims pass into a delicious euthanasia and leave behind them a row of bottles containing infallible cures for all the diseases. Just so, too, does the trainer of performing animals assure us that his dogs and cats and elephants and lions are taught their senseless feats by pure kindness. The public, as Julius Caesar remarked nearly 2000 years ago, believes on the whole, just what it wants to believe. The laboring masses do not believe the false excuses of the vivisector, because they know that the vivisector experiments on hospital patients; and the masses belong to the hospital patient class. The well-to-do people who do not go to hospitals, and who think they benefit by the experiments made there, believe the vivisectors' excuses, and angrily abuse and denounce the anti-vivisectors. The people who "love animals," who keep pets, and stick pins through butterflies, support the performing dog people, and are sure that kindness will teach a horse to waltz. And the people who enjoy a fight will persuade themselves that boxing gloves do not hurt, and that sparring is an exercise which teaches self-control and exercises all the muscles in the body more efficiently than any other. My own view of prizefighting may be gathered from Cashel Byron's Profession, and from the play written by me more than ten years later, entitled Mrs. Warren's Profession. As long as society is so organized that the destitute athlete and the destitute beauty are forced to choose between underpaid drudgery as industrial producers, and comparative self-respect, plenty, and popularity as prizefighters and mercenary brides, licit or illicit, it is idle to affect virtuous indignation at their expense. The word prostitute should either not be used at all, or else applied impartially to all persons who do things for money that they would not do if they had any other assured means of livelihood. The evil caused by the prostitution of the Press and the Pulpit is so gigantic that the prostitution of the prize-ring, which at least makes no serious moral pretensions, is comparatively negligible by comparison. Let us not forget, however, that the throwing of a hard word such as prostitution does not help the persons thus vituperated out of their difficulty. If the soldier and gladiator fight for money, if men and women marry for money, if the journalist and novelist write for money, and the parson preaches for money, it must be remembered that it is an exceedingly difficult and doubtful thing for an individual to set up his own scruples or fancies (he cannot himself be sure which they are) against the demand of the community when it says, Do thus and thus, or starve. It was easy for Ruskin to lay down the rule of dying rather than doing unjustly; but death is a plain thing: justice a very obscure thing. How is an ordinary man to draw the line between right and wrong otherwise than by accepting public opinion on the subject; and what more