that is as a matter of formal logic, do the instances cited manifest limitation of reason. A third mark of the public organized as a state, a mark which also provides a test of our hypothesis, is that it is concerned with modes of behavior which are old and hence well established, engrained. Invention is a peculiarly personal act, even when a number of persons combine to make something new. A novel idea is the kind of thing that has to occur to somebody in the singular sense. A new project is something to be undertaken and set agoing by private initiative. The newer an idea or plan, the more it deviates from what is already recognized and established in practice. By the nature of the case an innovation is a departure from the customary. Hence the resistance it is likely to encounter. We, to be sure, live in an era of discoveries and inventions. Speaking generically, innovation itself has become a custom. Imagination is wonted to it; it is expected. When novelties take the form of mechanical appliances, we incline to welcome them. But this is far from always having been the case. The rule has been to look with suspicion and greet with hostility the appearance of anything new, even a tool or utensil. For an innovation _is_ a departure, and one which brings in its train some incalculable disturbance of the behavior to which we have grown used and which seems “natural.” As a recent writer has clearly shown, inventions have made their way insidiously; and because of some immediate convenience. If their effects, their long-run consequences, in altering habits of behavior had been foreseen, it is safe to say that most of them would have been destroyed as wicked, just as many of them were retarded in adoption because they were felt to be sacrilegious.[5] In any case, we cannot think of their invention being the work of the state.[6]