oyalties, in cults and organizations
and nationalities, and it is often hard to say whether the bond is one
of love for the association or hatred of those to whom the association
is antagonized. The two things pass insensibly into one another. London
people have recently seen an edifying instance of the transition, in
the Brown Dog statue riots. A number of people drawn together by
their common pity for animal suffering, by love indeed of the most
disinterested sort, had so forgotten their initial spirit as to erect a
monument with an inscription at once recklessly untruthful, spiteful in
spirit and particularly vexatious to one great medical school of London.
They have provoked riots and placarded London with taunts and irritating
misrepresentation of the spirit of medical research, and they have
infected a whole fresh generation of London students with a bitter
partizan contempt for the humanitarian effort that has so lamentably
misconducted itself. Both sides vow they will never give in, and the
anti-vivisectionists are busy manufacturing small china copies of
the Brown Dog figure, inscription and all, for purposes of domestic
irritation. Here hate, the evil ugly brother of effort, has manifestly
slain love the initiator and taken the affair in hand. That is a little
model of human conflicts. So soon as we become militant and play against
one another, comes this danger of strain and this possible reversal of
motive. The fight begins. Into a pit of heat and hate fall right and
wrong together.

Now it seems to me that a religious faith such as I have set forth in
the second Book, and a clear sense of our community of blood with all
mankind, must necessarily affect both our loving and our hatred. It will
certainly not abolish hate, but it will subordinate it altogether to
love. We are individuals, so the Purpose presents itself to me, in
order that we may hate the things that have to go, ugliness, baseness,
insufficiency, unreality, that we may love and experiment and strive
for the things that collectively we seek--power and beauty. Before our
conversion we did this darkly and with our hate spreading to persons and
parties from the things for which they stood. But the believer will hate
lovingly and without fear. We are of one blood and substance with our
antagonists, even with those that we desire keenly may die and leave
no issue in flesh or persuasion. They all touch us and are part of one
necessary experience. They