The ticking of the little clock was filling the room. The thing seemed to have become alive—to be threatening to burst its heart. But the thin, delicate indicator moved on. “To the poor?” the old man almost shrieked. “To the poor that he has robbed of all power of resistance to oppression by his vile, submissive creed! that he has drugged into passive acceptance of every evil done to them by his false promises that their sufferings here shall win for them some wonderful reward when they are dead. What has been his teaching to the poor? Bow your backs to the lash, kiss the rod that scars your flesh. Be ye humble, oh, my people. Be ye poor in spirit. Let Wrong rule triumphant through the world. Raise no hand against it, lest ye suffer my eternal punishments. Learn from me to be meek and lowly. Learn to be good slaves and give no trouble to your taskmasters. Let them turn the world into a hell for you. The grave—the grave shall be your gate to happiness.!

“It ought to be included in every woman’s education,” Madge continued. “It is reserved for spinsters of over forty-five. Susan Fleming wrote an article upon it for the Teacher’s Friend; and spent an afternoon and evening there. A month later she married a grocer with five children. The only sound suggestion for avoiding trouble that I ever came across was in a burlesque of the Blue Bird. You remember the scene where the spirits of the children are waiting to go down to earth and be made into babies? Someone had stuck up a notice at the entrance to the gangway: ‘Don’t get born. It only means worry.’” Beyond giving up her visits to the house, she had made no attempt to avoid meeting Phillips; and at public functions and at mutual friends they sometimes found themselves near to one another. It surprised her that she could see him, talk to him, and even be alone with him without its troubling her. He seemed to belong to a part of her that lay dead and buried—something belonging to her that she had thrust away with her own hands: that she knew would never come back to her.

But she knew that it was the instant Flossie put up her hands in order to take off her hat. Flossie always took off her hat when she meant to be unpleasant. It was her way of pulling up her sleeves. They had their tea first. They seemed both agreed that that would be best. And then Flossie pushed back her chair and sat up. It was Mrs. Munday, poor soul, who all unconsciously had planted the seeds of disbelief in Joan’s mind. Mrs. Munday’s God, from Joan’s point of view, was a most objectionable personage. He talked a lot—or rather Mrs. Munday talked for Him—about His love for little children. But it seemed He only loved them when they were good. Joan was under no delusions about herself. If those were His terms, well, then, so far as she could see, He wasn’t going to be of much use to her. Besides, if He hated naughty children, why did He make them naughty? At a moderate estimate quite half Joan’s wickedness, so it seemed to Joan, came to her unbidden. Take for example that self-examination before the cheval glass. The idea had come into her mind. It had never occurred to her that it was wicked. If, as Mrs. Munday explained, it was the Devil that had whispered it to her, then what did God mean by allowing the Devil to go about persuading little girls to do indecent things? God could do everything. Why didn’t He smash the Devil? It seemed to Joan a mean trick, look at it how you would. Fancy leaving a little girl to fight the Devil all by herself. And then get angry because the Devil won! Joan came to cordially dislike Mrs. Munday’s God. And yet was it altogether a dead truth: this passionate belief in a personal God who had ordered all things for the best: who could be appealed to for comfort, for help? Might it not be as good an explanation as any other of the mystery surrounding us? It had been so universal. She was not sure where, but somewhere she had come across an analogy that had strongly impressed her. “The fact that a man feels thirsty—though at the time he may be wandering through the Desert of Sahara—proves that somewhere in the world there is water.” Might not the success of Christianity in responding to human needs be evidence in its favour? The Love of God, the Fellowship of the Holy Ghost, the Grace of Our Lord Jesus Christ. Were not all human needs provided for in that one comprehensive promise: the desperate need of man to be convinced that behind all the seeming muddle was a loving hand guiding towards good; the need of the soul in its loneliness for fellowship, for strengthening; the need of man in his weakness for the kindly grace of human sympathy, of human example.