s at no other time. The nation then calls upon every
citizen to surrender all his personal rights and to offer his life and
limbs in the service of the community. And what has been the record of
the 'socialists' in the struggle for national existence in which we have
been engaged? In the years preceding the war they ridiculed the idea
that the country was in danger of being attacked, and used all their
power to prevent us from preparing against attack. They steadily opposed
the teaching of patriotism in the schools. When the war began, they
prevented the Government from introducing compulsory service until our
French Allies, who were left to bear the brunt, were on the point of
collapse; they, in very many cases, refused to serve themselves, thereby
avowing that, as far as they were concerned, they were willing to see
their country conquered by a horde of cruel barbarians; and they nearly
handed over our armies to destruction by fomenting strikes at the most
critical periods of the war. This attitude cannot be accounted for by
any conscientious objection to violence, which is in fact their
favourite weapon, except against the enemies of their country. Their
socialism is, in truth, individualism run mad; it is the very antithesis
to the consciousness of organic unity in a nation, which is the
spiritual basis of socialism. In this sense, the nation as a whole has
shown a fine socialistic temper; but the disgraceful exception has been
the socialist party. The intense and perverted individualism of the
so-called socialist is shown in another way. Whatever liberties a State
may permit to its citizens, it is certain that no nation can be in a
healthy condition unless the government keeps in its own hands the keys
of birth and of death. The State has the right of the farmer to decide
how many cows should be allowed to graze upon ten acres of grass; the
right of the forester to decide how many square feet are required for
each tree in a wood. It has also the right and the duty of the gardener
to pull up noxious weeds in his flower-beds. But the socialist
vehemently repudiates both these rights. Being an ultra-individualist,
he is in favour of _laisser faire_, where _laisser faire_ is most
indefensible and most disastrous.

It would be easy to maintain that the organic idea was more potent, both
under medieval feudalism and under nineteenth-century industrialism,
than it is now. In former days, economic and social equality were n