will keep his position just the same under Boulangeror the republic, under Pougachef or Catherine. He will lose his profitable position for certain, if the existing order of things which secured it to him is destroyed. And so all these people feel no uneasiness as to who is at the head of the organization, they will adapt themselves to anyone; they only dread the downfall of the organization itself, and that is the reason—though often an unconscious one—that they support it.
One often wonders why independent people, who are not forced to do so in any way, the so-called élite of society, should go into the army in Russia, England, Germany, Austria, and even France, and seek opportunities of be coming murderers. Why do even high-principled parents send their boys to military schools? Why do mothers buy their children toy helmets, guns, and swords as play things? (The peasant's children never play at soldiers, by the way). Why do good men and even women, who have certainly no interest in war, go into raptures over the various exploits of Skobeloff and others, and vie with one another in glorifying them? Why do men, who are not obliged to do so, and get no fee for it, devote, like the marshals of nobility in Russia, whole months of toil to business physically disagreeable and morally painful — the enrolling of conscripts? Why do all kings and emperors wear the military uniform? Why do they all hold military reviews, why do they organize maneuvers, distribute rewards to the military, and raise monuments to generals and successful commanders? Why do rich men of independent position consider it an honor to perform a valet's duties in attendance on crowned personages, flattering them and cringing to them and pretending to believe in their peculiar superiority? Why do men who have ceased to believe in the superstitions of the mediaeval Church, and who could not possibly believe in them seriously and
