sees also that the abolition of that law would also in itself be no remedy.

This is true, no doubt. We cannot expect a well-balanced humanity if we give freedom on one point and slavery on the remainder. The movement towards free love is only logical and useful if it takes its place as part of the general movement towards emancipation.

Love will only come to a normal and healthy condition when it is set in a world without slums and poverty, and without all the incentives to crime which exist to-day. When such a condition is reached it will be folly to bind men and women together, or keep them apart, by laws. Liberty and free agreement must be the basis of this most essential relationship as surely as it must be of all others.

No. 21.

Society is an organism, and an organism is controlled at its centre; thus man is controlled by his brain, and society by its Government.

This is one of the arguments so often used by the so-called scientific Socialists. It is quite true that society as a whole, if it is not an organism, at least can be very closely compared to one. But the most interesting thing is that our scientific objectors have quite forgotten one of the most important facts about the classification of organisms. All organisms may be divided into one of two classes — the "morphonta" or the "bionta." Now each morphonta organism is bound together into one whole necessarily by its structure; a bionta organism, on the contrary, is a more or less simple structure, bound together physiologically; that is, by functions rather than by its actual form. This can be made much simpler. A dog, for example, which we all know is an organism, is a morphonta, for it is bound together necessarily by its structure; if we cut a dog in two, we do not expect the two halves to live, or to develop into two complete dogs. But if we take a plant and cut it in two, the probability is that if we place it in proper conditions each half of that plant will develop into as healthy an organism as the original single one. Now, if we are going to call society an organism, it is quite clear to which of these two classes it belongs; for if we cut society in two and take

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