defence even of the most intimate or individual things that anybody can imagine. For so far as there was a vague principle in these things, that principle has been wholly changed. It used to be said that a man could have liberty, so long as it did not interfere with the liberty of others. This did afford some rough justification for the ordinary legal view of the man with the pot of beer. For instance, it was logical to allow some degree of distinction between beer and tea, on the ground that a man may be moved by excess of beer to throw the pot at somebody's head. And it may be said that the spinster is seldom moved by excess of tea to throw the tea-pot at anybody's head. But the whole ground of argument is now changed. For people do not consider what the drunkard does to others by throwing the pot, but what he does to himself by drinking the beer. The argument is based on health; and it is said that the Government must safeguard the health of the community. And the moment that is said, there ceases to be the shadow of a difference between beer and tea. People can certainly spoil their health with tea or with tobacco or with twenty other things. And there is no escape for the hygienic logician except to restrain and regulate them all. If he is to control the health of the community, he must necessarily control all the habits of all the citizens, and among the rest their habits in the matter of sex.
But there is more than this. It is not only true that it is the last liberties of man that are being taken
