But why, it may be asked, if the practice of flesh-eating is such as it is here described, do "religious" people acquiesce in it? Why indeed! except that, in these personal matters of every-day life, the religionism of to-day, like the stoicism of old, has a tendency to respect the letter, but disregard the spirit of its principles. The complaint which modern vegetarianism brings against the religious flesh-eaters is that which the humaner philosophy made, centuries ago, against the carnivorous stoics: "Who is this censor who is so loud against the indulgence of the body and the luxuries of the kitchen? Why do they denounce pleasure as effeminate indulgence, and make so much fuss about it all? Surely it had been more logical if, while banishing from the table sweet-meats and perfumes, they had exhibited yet more indignation against the diet of blood! For as though all their philosophy merely regarded household accounts, they are simply interested in cutting down dinner expenses, so far as concerns the superfluous dainties of the table. They have no idea of deprecating what is murderous and cruel."[50] Footnote 50: Plutarch, "On Flesh-Eating," quoted in "The Ethics of Diet," by Howard Williams. And so is it nowadays with the champions of Bible and Beef, for, like all formalists, they sacrifice the substance of religion to the shadow, and while for ever quoting the sacred names of justice and loving-kindness, not only oppose those principles when in conflict with their own appetites, but actually base their opposition on the authority of their "scripture." It would be impossible to do the Bible a deadlier wrong than this; for whether it be "inspired" or not, it is by universal consent a great literary monument, and those who profess to reverence it most should be the last to wish to utilise it as a handbook for reactionists—a store from which to draw irrelevant quotations for obstructing the progress of reform. THE FLESH-EATER'S KITH AND KIN