away one half the people which compose it, and place them in proper conditions, they will develop a new society akin to the old one from which they have been separated.

The really interesting thing about this is that the morphonta — the dog — is by all means an organism controlled by the brain; but, on the other hand, the bionta is in no case a centralised organism. So that so far as the analogy does hold good it certainly is entirely in favour of the Anarchist conception of society, and not of a centralised State.

There is, too, another way of looking at this. In all organisms the simple cell is the unit, just as in society the individual is a unit of the organism. Now, if we study the evolution of organisms (which we have touched upon in Question No. 18), we shall find that the simple cell clusters with or co-operates wdth its fellow-cells, not because it is bossed or controlled into the position, but because it found, in its simple struggle for existence, that it could only live if the whole of which it formed a part lived also. This principle holds good throughout all organic nature. The cells which cluster together to form the organs of a man are not compelled to do so, or in any way controlled by any outside force; the individual struggle for life forces each to take its place in the organ of which it forms a part. Again, the organs themselves are not centralised, but are simply interdependent; derange one, and you upset more or less the organs of all, but neither can dictate how the other shall work. If the digestive organs are out of order, it is true that they will probably have an effect upon the brain; but beyond this they have no control or authority over the brain. The reverse of this is equally true. The brain may know absolutely well that the digestive organs are for some reason or other neglecting their duties, but it is unable to control them or tell them to do otherwise. Each organ does its duty because in doing so it is fulfilling its life-purpose, just as each cell takes its place and carries on its functions for the same purpose.

Viewed in this way, we see the complete organism (the man) as the result of the free co-operation of the various organs (the heart, the brains, the lungs, etc.), whilst the organs in their turn are the result of the equally free co-operation of the simple cells. Thus the individual life-struggle of the cell results in the highest product of organic nature. It is this primitive struggle of the individual cell which is, as it were,

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