beer (itself a capitalist enterprise) fostered the evil, though it had not begun it. Men who had no human bond with the instructed man, men who seemed to him monsters and creatures without mind, became an eyesore in the market-place and a terror on the empty roads. The rich were afraid.
Moreover, as I have hinted before, the act of keeping the destitute out of public life, and crushing them under confused laws, had an effect on their intelligences which paralyses them even as a proletariat. Modern people talk of "Reason versus Authority"; but authority itself involves reason, or its orders would not even be understood. If you say to your valet, "Look after the buttons on my waistcoat," he may do it, even if you throw a boot at his head. But if you say to him, "Look after the buttons on my top-hat," he will not do it, though you empty a boot-shop over him. If you say to a schoolboy, "Write out that Ode of Horace from memory in the original Latin," he may do it without a flogging. If you say, "Write out that Ode of Horace in the original German," he will not do it with a thousand floggings. If you will not learn logic, he certainly will not learn Latin. And the ludicrous laws to which the needy are subject (such as that which punishes the homeless for not going home) have really, I think, a great deal to do with a certain increase in their sheepishness and short-wittedness, and, therefore, in their industrial inefficiency. By one of the monstrosities of the feeble-minded theory, a man actually acquitted by judge and jury could then be examined by doctors as to the state of his mind—
