Joan was troubled. She was rather looking forward to occasional restaurant dinners, where she would be able to study London’s Bohemia. “No,” answered Joan. “Surely you’re not one?”!

“I didn’t ask you if you liked him,” he explained to her. “I asked you if he was brainy. I’m not too sure that you like brainy men.” “I’ll grant you all that, sir,” answered the young soldier who had first spoken. He had long, delicate hands and eager, restless eyes. “War does bring out heroism. So does pestilence and famine. Read Defoe’s account of the Plague of London. How men and women left their safe homes, to serve in the pest-houses, knowing that sooner or later they were doomed. Read of the mothers in India who die of slow starvation, never allowing a morsel of food to pass their lips so that they may save up their own small daily portion to add it to their children’s. Why don’t we pray to God not to withhold from us His precious medicine of pestilence and famine? So is shipwreck a fine school for courage. Look at the chance it gives the captain to set a fine example. And the engineers who stick to their post with the water pouring in upon them. We don’t reconcile ourselves to shipwrecks as a necessary school for sailors. We do our best to lessen them. So did persecution bring out heroism. It made saints and martyrs. Why have we done away with it? If this game of killing and being killed is the fine school for virtue it is made out to be, then all our efforts towards law and order have been a mistake. We never ought to have emerged from the jungle.”

“I spent a week at Grimsby, some years ago, organizing a fisherman’s union. They used to throw the fish back into the sea, tons upon tons of it, that men had risked their lives to catch, that would have fed half London’s poor. There was a ‘glut’ of it, they said. The ‘market’ didn’t want it. Funny, isn’t it, a ‘glut’ of food: and the kiddies can’t learn their lessons for want of it. I was talking with a farmer down in Kent. The plums were rotting on his trees. There were too many of them: that was the trouble. The railway carriage alone would cost him more than he could get for them. They were too cheap. So nobody could have them. It’s the muddle of the thing that makes me mad—the ghastly muddle-headed way the chief business of the world is managed. There’s enough food could be grown in this country to feed all the people and then of the fragments each man might gather his ten basketsful. There’s no miracle needed. I went into the matter once with Dalroy of the Board of Agriculture. He’s the best man they’ve got, if they’d only listen to him. It’s never been organized: that’s all. It isn’t the fault of the individual. It ought not to be left to the individual. The man who makes a corner in wheat in Chicago and condemns millions to privation—likely enough, he’s a decent sort of fellow in himself: a kind husband and father—would be upset for the day if he saw a child crying for bread. My dog’s a decent enough little chap, as dogs go, but I don’t let him run my larder. In answer the tears sprang to Joan’s eyes. She knelt down and put her arms about the woman. No, it would have to go. A religion that solemnly demanded of grown men and women in the twentieth century that they should sit and listen with reverential awe to a prehistoric edition of “Grimm’s Fairy Stories,” including Noah and his ark, the adventures of Samson and Delilah, the conversations between Balaam and his ass, and culminating in what if it were not so appallingly wicked an idea would be the most comical of them all: the conception of an elaborately organized Hell, into which the God of the Christians plunged his creatures for all eternity! Of what use was such a religion as that going to be to the world of the future?