the transcendental religious ideal may, when pursued with ardour, very easily conflict with the morality which makes domestic felicity its end. And again—as we see in the anti-militarist movement in France, in the history of the early Christian Church, in the case of the Quakers and in the teachings of Tolstoy—it may quite well set itself in conflict with national ideals, and dictate a line of conduct which is, from the point of view of the State, immoral.
We need no further witness of the divorce between idealistic and national morality than that which is supplied in the memorable utterance of Bishop Magee, "No state which was conducted on truly Christian principles could hold together for a week."
And domestic morality will constantly come into conflict with public morality.
To do everything in one's power to advance one's relatives and friends irrespectively of all considerations of merit would, no doubt, be quite sound domestic morality; it could, how-
