and hostility, prevent sane collective co-operations, cripple and embitter life.  From the point of view of personal aristocracy they make men vulgar, violent, unjust and futile.  All the conscious life of the aristocrat must be a constant struggle against false generalizations; it is as much his duty to free himself from that as from fear, indulgence, and jealousy; it is a larger and more elaborate task, but it is none the less cardinal and essential.  Indeed it is more cardinal and essential.  The true knight has to be not only no coward, no self-pamperer, no egotist.  He has to be a philosopher.  He has to be no hasty or foolish thinker.  His judgment no more than his courage is to be taken by surprise.

“To subdue fear, desire and jealousy, is the aristocrat’s personal affair, it is his ritual and discipline, like a knight watching his arms; but the destruction of division and prejudice and all their forms and establishments, is his real task, that is the common work of knighthood.  It is a task to be done in a thousand ways; one man working by persuasion, another by example, this one overthrowing some crippling restraint upon the freedom of speech and the spread of knowledge, and that preparing himself for a war that will shatter a tyrannous presumption.  Most imaginative literature, all scientific investigation, all sound criticism, all good building, all good manufacture, all sound politics, every honesty and every reasoned kindliness contribute to this release of men from the heat and confusions of our present world.”

It was clear to White that as Benham progressed with this major part of his research, he was more and more possessed by the idea that he was not making his own personal research alone, but, side by side with a vast, masked, hidden and once unsuspected multitude of others; that this great idea of his was under kindred forms the great idea of thousands, that it was breaking as the dawn breaks, simultaneously to great numbers of people, and that the time was not far off when the new aristocracy, the disguised rulers of the world, would begin to realize their common bent and effort.  Into these latter papers there creeps more and more frequently a new phraseology, such expressions as the “Invisible King” and the “Spirit of Kingship,” so that as Benham became personally more and more solitary, his thoughts became more and more public and social.

Benham was not content to define and denounce the prejudices of mankind.  He set himself to study just exactly how these prejudices worked, to get at the nature and habits and strengths of each kind of prejudice, and to devise means for its treatment, destruction or neutralization.  He had no great faith in the power of pure reasonableness; his psychological ideas were modern, and he had grasped the fact that the power of most of the great prejudices that strain humanity lies deeper than the intellectual level.  Consequently he sought to bring himself into the closest contact with prejudices in action and prejudices in conflict in order to discover their sub-rational springs.