Church as attacks upon all they valued in civil society as well as in religion. The secular case for Prohibition is not nearly so strong as the secular case for the Inquisition. It might be argued that industrialism is central and fundamental in our society, and that Prohibition, which is said to aim at “greater industrial efficiency,” therefore resembles the Inquisition in being the servant of the fundamental thing in the life of the community in which it has arisen. But even if the truth of this idea, so far as it goes, be conceded, still obstinate facts remain. Industrialism flourished before Prohibition. Furthermore, it remains to be seen whether the attempt to abolish one of the chief pleasures of mankind will result to the advantage even of the industrial system. It is at least equally probable if the industrial labourer were to be really deprived of his liquor that his energy would decline because of a slackening in the zest for life characteristic of Christendom. Certainly the history and present condition of the Prohibitionist Mohammedans indicate energy far inferior to that of Christian men, merry with their beer, their cider and their wine. Even if an increasing energy on the part of the industrial labourer under Prohibition be assumed, still there is no assurance that he will concentrate that energy on his work. In such a case, it is at least equally probable that he will find the dulness and monotony of his life, already devastatingly dull and monotonous, so increased under Prohibition that he will decide to expend a large part of his vigour in industrial strife or in revolutionary movements. For the ordinary modern man does not love industrialism as mediæval man loved the world which he had made. The thirteenth century guildsman would cheerfully fight for his guild and his customs, the modern man sacrifices himself to the life of the factory as heavily as the heathen Semites sacrificed men to Moloch. The Inquisition was a measure of defence. Its fires burnt in behalf of things which the mass of mankind saw and felt to be good. The Prohibition movement is an act of aggression, of questionable value even for its own ugly purpose. The one Prohibition counterpart of the twelfth century spontaneous popular lynchings of heretics was the bar-smashing activities of the virago Carrie Nation.