[57] On March 6th, Mrs. Annie Besant (Fabian Society) spoke versus Mr. Corrie Grant, subject: “That the existence of classes who live upon unearned incomes is detrimental to the welfare of the community, and ought to be put an end to by legislation.” On March 13th, Mr. G. B. Shaw (Fabian Society) versus Rev. F. W. Ford, subject: “That the welfare of the community necessitates the transfer of the land and existing capital of the country from private owners to the State.” On March 20th, Mr. Sidney Webb (Fabian Society) versus Dr. T. B. Napier, subject: “That the main principles of Socialism are founded on, and in accordance with, modern economic science.” On March 27th, Mr. H. H. Champion versus Mr. Wordsworth Donisthorpe (Liberty and Property Defence League), subject: “That State interference with, and control of, industry is inevitable, and will be advantageous to the community.”

[58] At this time, it is interesting to recall, Pease and Podmore were deeply interested in the Psychical Research Society, which had its office in the Dean's Yard rooms. In this way the Fabians, Shaw in particular, were brought in close touch with the exploits of this society at its most exciting period, when Madame Blavatsky was exposed by the American, R. Hodgson. Compare, for example, Shaw's two book-reviews in the Pall Mall Gazette: A Scotland Yard for Spectres, being a notice of the Proceedings of the Society for Psychical Research (January 23d, 1886), and A Life of Madame Blavatsky (January 6th, 1887). On one eventful evening Shaw attended a Fabian meeting, then went on to hear the end of a Psychical Research séance, and ended by sleeping in a haunted house with a committee of ghost-hunters. Picture, if you can, Shaw's deep mortification, his intense disgust over having a nightmare on that night of all nights, and waking up in a corner of the room struggling desperately with the ghost.

[59] Tract No. 41, The Fabian Society: Its Early History, by G. Bernard Shaw.

[60] The Gonner here referred to is E. C. K. Gonner, M.A., now Brunner Professor of Economic Science at the University College, Liverpool.

[61] While Shaw has stated publicly numbers of times that he was an atheist, an explanation here is necessary. Shaw has always had a strong sense of spiritual things; his declarations of atheism should always be taken with the context. “If this be religion,” he has virtually said in reply to someone's exposition of religion, “then I am an atheist.” In the case of Shelley, it is perfectly plain that Shaw meant that he was all these things—a Socialist, an atheist and a vegetarian—in the Shelleyan sense.

[62] “Take the amusing, cynical, remarkable George Bernard Shaw, whose Irish humour and brilliant gifts have partly helped, partly hindered the (Fabian) Society's popularity. This man will rise from an elaborate criticism of last night's opera or Richter concert (he is the musical critic of the World), and after a light, purely vegetarian meal, will go down to some far-off club in South London or to some street corner in East London, or to some recognized place of meeting in one of the parks, and will there speak to poor men about their economic position and their political duties.”—William Clarke, in The Fabian Society and Its Work. Preface to Fabian Essays. Ball Publishing Co., Boston, 1908.

[63] In a long contemporary account of the debate, a French newspaper commented approvingly on the high tone maintained throughout, placing the English in sharp contrast with French debates on similar subjects, which were not regarded as unqualified successes unless they broke up in personal encounters, with the attendant imprecations: “Assassins! A bas les Socialistes! A la lanterne!”

[64] The Legal Eight Hours Question. A two-nights' public debate between Mr. G. W. Foote and Mr. George Bernard Shaw. Verbatim Report. London: R. Forder, 28, Stonecutter Street, E.C. 1891.

[65] Who I Am, and What I Think. Part I. The Candid Friend, May 11th, 1901.