remember always that I am talking of words, not as they are used in talk or novels, but as they will be used, and have been used, in warrants and certificates, and Acts of Parliament. The distinction between the two is perfectly clear and practical. The difference is that a novelist or a talker can be trusted to try and hit the mark; it is all to his glory that the cap should fit, that the type should be recognised; that he should, in a literary sense, hang the right man. But it is by no means always to the interests of governments or officials to hang the right man. The fact that they often do stretch words in order to cover cases is the whole foundation of having any fixed laws or free institutions at all. My point is not that I have never met anyone whom I should call feeble-minded, rather than mad or imbecile. My point is that if I want to dispossess a nephew, oust a rival, silence a blackmailer, or get rid of an importunate widow, there is nothing in logic to prevent my calling them feeble-minded too. And the vaguer the charge is the less they will be able to disprove it.
One does not, as I have said, need to deny heredity in order to resist such legislation, any more than one needs to deny the spiritual world in order to resist an epidemic of witch-burning. I admit there may be such a thing as hereditary feeble-mindedness; I believe there is such a thing as witchcraft. Believing that there are spirits, I am bound in mere reason to suppose that there are probably evil spirits;
