The organisation of men and women for the purpose of amusement is not necessarily identical with their organisation for political purposes, any more than with their organisation for religious purposes; it has of itself no more to do with the State than it has with the Church.
Bagehot emphasizes that the organization of people for leisure is distinct from their political or religious organization.
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These anomalies, in a hundred instances, mark the old boundaries of a constitutional struggle.
At last it strikes you that they grew up, house by house, on the devious tracks of the old green lanes; and if you follow on to the existing fields, you may often find the change half complete.
I own that I do not entirely sympathise with the horror of these anomalies which haunts some of our best critics.
But it is natural also that persons used to analyse political institutions should look at these anomalies with a little tenderness and a little interest.
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