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 nation to have them, the exquisitely good boots, those of the finest leather and the most artistic cut, will fall. I have never denied that. Nobody dreams of a time when every one will have exactly as good boots as every one else; I am not preaching any such childish and impossible equality. But it is a long way from recognising that there must be a certain picturesque and interesting variety in this matter of foot-wear, to the admission that a large majority of people can never hope for more than to be shod in a manner that is frequently painful, uncomfortable, unhealthy, or unsightly. That admission I absolutely refuse to make. There is enough good leather in the world to make good sightly boots and shoes for all who need them, enough men at leisure and enough power and machinery to do all the work required, enough unemployed intelligence to organise the shoemaking and shoe distribution for everybody. What stands in the way?

Let us put that question in a rather different form. Here on the one hand—you can see for yourself in any unfashionable part of Great Britain—are people badly, uncomfortably, painfully shod, in old boots, rotten boots, sham boots; and on the other great stretches of land in the world, with unlimited possibilities of cattle and leather and great numbers of people, who, either through wealth or trade disorder, are doing no work. And our question is: "Why cannot the latter set to work and make and distribute boots?"

Imagine yourself trying to organise something of this kind of Free Booting expedition; and consider