“This poor, little choked-up thing,” he said, “against which we are sitting; it’s for want of men and women drawing water, of children dabbling their hands in it and making themselves all wet, that it has run dry.” Years afterwards, listening to the overture to Tannhäuser, there came back to her the memory of that night. Ever through the mad Satanic discords she could hear, now faint, now conquering, the Pilgrims’ onward march. So through the jangled discords of the world one heard the Song of Life. Through the dim aeons of man’s savage infancy; through the centuries of bloodshed and of horror; through the dark ages of tyranny and superstition; through wrong, through cruelty, through hate; heedless of doom, heedless of death, still the nightingale’s song: “I love you. I love you. I love you. We will build a nest. We will rear our brood. I love you. I love you. Life shall not die.”!

“Poor Mary!” he said. “I should not have talked before her if I had thought. Her horror of war is almost physical. She will not even read about them. It has the same effect upon her as stories of cruelty.” “Did he, Carlyle, ever come to this church?” asked Joan.

“The old pulpit became an evil, the moment it obtained unlimited power,” answered Mrs. Denton. “It originated persecution and inflamed men’s passions against one another. It, too, preached war for its own ends, taught superstition, and punished thought as a crime. The Press of to-day is stepping into the shoes of the medieval priest. It aims at establishing the worst kind of tyranny: the tyranny over men’s minds. They pretend to fight among themselves, but it’s rapidly becoming a close corporation. The Institute of Journalists will soon be followed by the union of Newspaper Proprietors and the few independent journals will be squeezed out. Already we have German shareholders on English papers; and English capital is interested in the St. Petersburg Press. It will one day have its International Pope and its school of cosmopolitan cardinals.” In a noisy, flaring street, a thin-clad woman passed her, carrying a netted bag showing two loaves. In a flash, it came to her what it must mean to the poor; this daily bread that in comfortable homes had come to be regarded as a thing like water; not to be considered, to be used without stint, wasted, thrown about. Borne by those feeble, knotted hands, Joan saw it revealed as something holy: hallowed by labour; sanctified by suffering, by sacrifice; worshipped with fear and prayer. Sometimes they agreed it was the newspapers that made war—that fanned every trivial difference into a vital question of national honour—that, whenever there was any fear of peace, re-stoked the fires of hatred with their never-failing stories of atrocities. At other times they decided it was the capitalists, the traders, scenting profit for themselves. Some held it was the politicians, dreaming of going down to history as Richelieus or as Bismarcks. A popular theory was that cause for war was always discovered by the ruling classes whenever there seemed danger that the workers were getting out of hand. In war, you put the common people back in their place, revived in them the habits of submission and obedience. Napoleon the Little, it was argued, had started the war of 1870 with that idea. Russia had welcomed the present war as an answer to the Revolution that was threatening Czardom. Others contended it was the great munition industries, aided by the military party, the officers impatient for opportunities of advancement, the strategists eager to put their theories to the test. A few of the more philosophical shrugged their shoulders. It was the thing itself that sooner or later was bound to go off of its own accord. Half every country’s energy, half every country’s time and money was spent in piling up explosives. In every country envy and hatred of every other country was preached as a religion. They called it patriotism. Sooner or later the spark fell.