entangle the political ideas of this anthropoid Good Man from his theological ideas: they constantly overlap and coalesce, and the democratic state, despite the contrary example of France, almost always shows a strong tendency to be also a Puritan state. Puritan legislation, especially in the field of public law, is a thing of many grandiose pretensions and a few simple and ignoble realities. The Puritan, discussing it voluptuously, always tries to convince himself (and the rest of us) that it is grounded upon altruistic and evangelical motives—that its aim is to work the other fellow’s benefit against the other fellow’s will. Such is the theory behind Prohibition, comstockery, vice crusading, and all its other familiar devices of oppression. That theory, of course, is false. The Puritan’s actual motives are (a) to punish the other fellow for having a better time in the world, and (b) to bring the other fellow down to his own unhappy level. Such are his punitive and remedial purposes. Primarily, he is against every human act that he is incapable of himself—safely. The adverb tells the whole story. The Puritan is surely no ascetic. Even in the great days of the New England theocracy it was im-
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