other democracies, and in this so manifestly hostile to the whole democratic idea.
The first historical cause is Puritanism; but not Puritanism merely in the sense of Prohibitionism. The truth is that prohibitions might have done far less harm as prohibitions, if a vague association had not arisen, on some dark day of human unreason, between prohibition and progress. And it was the progress that did the harm, not the prohibition. Men can enjoy life under considerable limitations, if they can be sure of their limited enjoyments; but under Progressive Puritanism we can never be sure of anything. The curse of it is not limitation; it is unlimited limitation. The evil is not in the restriction; but in the fact that nothing can ever restrict the restriction. The prohibitions are bound to progress point by point; more and more human rights and pleasures must of necessity be taken away; for it is of the nature of this futurism that the latest fad is the faith of the future, and the most fantastic fad inevitably makes the pace. Thus the worst thing in the seventeenth-century aberration was not so much Puritanism as sectarianism. It searched for truth not by synthesis but by subdivision. It not only broke religion into small pieces, but it was bound to choose the smallest piece. There is in America, I believe, a large religious body that has felt it right to separate itself from Christendom because it cannot believe in the morality of wearing buttons. I do not know how the schism arose; but it is easy to suppose, for the sake of argument, that there had originally existed some Puritan body which condemned the frivolity of ribbons though not of buttons. I was going to say of badges but not buttons; but on reflection I cannot
