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 sleep well nor think well, nor attain to a full perception of beautiful objects, who do not savour the best of existence until they are securely alone, and for the sake of these even it would be reasonable to draw some limits to the general right of free movement. But their particular need is only a special and exceptional aspect of an almost universal claim to privacy among modern people, not so much for the sake of isolation as for congenial companionship. We want to go apart from the great crowd, not so much to be alone as to be with those who appeal to us particularly and to whom we particularly appeal; we want to form households and societies with them, to give our individualities play in intercourse with them, and in the appointments and furnishings of that intercourse. We want gardens and enclosures and exclusive freedoms for our like and our choice, just as spacious as we can get them—and it is only the multitudinous uncongenial, anxious also for similar developments in some opposite direction, that checks this expansive movement of personal selection and necessitates a compromise on privacy.

Glancing back from our Utopian mountain side down which this discourse marches, to the confusions of old earth, we may remark that the need and desire for privacies there is exceptionally great at the present time, that it was less in the past, that in the future it may be less again, and that under the Utopian conditions to which we shall come when presently we strike yonder road, it may be reduced to quite manageable dimensions. But this is to be effected not by the suppression of individualities to some common