THE 
 
 IUHPHOFVONAH 
 
 THE-AMBROSE 
 COMPANY Ltd. 
 
 BARLOW
 
 THE TRIUMPH OF WOMAN
 
 BY THE SAME AUTHOR. 
 
 COMPLETE POETICAL 
 WORKS, 10 VOLS. 
 
 VOX CLAMANTIS : 
 SONNETS AND POEMS 
 
 THE HIGHER LOVE. 
 
 I
 
 THE 
 
 TRIUMPH OF WOMAN 
 
 PROSE ESSAYS 
 
 BY 
 
 GEORGE BARLOW 
 
 Author of " The Higher Love" " Vox Clamantis" etc. 
 
 LONDON 
 
 THE AMBROSE COMPANY, LTD. 
 
 57 WIGMORE STREET W 
 
 1907
 
 CONTENTS 
 
 PAGE 
 
 1. THE TRIUMPH OF WOMAN ... 3 
 
 2. THE DIVINENESS OF THE HUMAN . . 33 
 
 3. THE FALL OF WOMAN . . . . 55 
 
 4. SCIENCE AND SYMPATHY . . . . 85
 
 THE TRIUMPH OF WOMAN
 
 THE TRIUMPH OF WOMAN 
 
 "GREAT poets are bisexual; male and 
 " female at once, motherly not less than 
 " fatherly in their instincts towards little 
 " children ; from the day when Homer put 
 " Astyanax into the arms of Hector to the 
 " day when Hugo found the sweetest of 
 " all cradle-songs on the lips of the death- 
 " stricken Fantine." 
 
 So wrote Mr Swinburne, in his article on 
 " Tennyson and Musset," and his words 
 are absolutely true. Nor did the principle 
 of divine motherhood, which lies deep at 
 the heart of the universe, ever find nobler 
 human expression than in "Rizpah," the 
 poem which called forth the above remarks. 
 Whatever may have been Tennyson's limi- 
 tations, it is safe to say that the author of 
 such profoundly sweet and passionate verses 
 will always rank among great poets. But 
 note that the poem is great just because 
 of the feminine element in it. Yet we feel 
 that a woman could not have written it. 
 The "bisexual" combination is needed, 
 the mingling of strength and sweetness,
 
 ZTbe Uriumpb of Woman 
 
 force and tenderness, which constitutes the 
 highest form of poetic, that is to say the 
 noblest form of human, personality. 
 
 The very essence of sin seems to me to 
 be the wilful rebellion against the principle 
 of divine motherhood, the principle which 
 should sway and rule the universe. It is 
 astonishing to find, on careful examination, 
 how completely all great and noble poetry 
 of the emotional order depends for its 
 nobleness and greatness on the ceaseless 
 assertion of this one principle. Swinburne's 
 *' Songs before Sunrise," rightly understood, 
 is one long cry of love, one mighty wave 
 of adoration of God the Divine Mother. 
 It is in one sense a wholly feminine book. 
 It is the feminine in man responding to the 
 feminine in God. It is written in the spirit 
 which makes a woman rush to a wounded 
 animal, and hold it to her heart. When 
 once our eyes are open to this, all poetry 
 becomes clear to us. 
 
 " I do not bid thee spare me, O dreadful mother ! 
 I pray thee that thou spare not, of thy grace. 
 How were it with me then, if ever another 
 
 Should come to stand before thee in this my place ? 
 
 " Thou art the player whose organ-keys are thunders, 
 
 And I beneath thy foot the pedal prest ; 
 Thou art the ray whereat the rent night sunders, 
 And I the cloudlet borne upon thy breast. 
 
 4
 
 TOumpb of Woman 
 
 " I have love at least, and have not fear, and part not 
 
 From thine unnavigable and wingless way ; 
 Thou tarriest, and I have not said thou art not, 
 Nor all thy night long have denied thy day." l 
 
 No man who had in him the masculine 
 attributes and nothing more, could by any 
 possibility write such lines as those. To 
 me they seem to be the direct result of 
 an afflatus proceeding from some unseen 
 feminine force, a force, in this instance, of 
 unspeakable purity, indeed of purity so 
 intense that it becomes terrible. In fact, 
 all Mr Swinburne's poems referring to the 
 Republic of his dreams are terrible, just 
 as are Victor Hugo's poems on the same 
 subject, terrible in the depth of their 
 love, in the height of their aspiration. 
 Both to Hugo and to Swinburne as also 
 to Mazzini the ideal Republic stood for 
 heaven made visible upon earth, God 
 manifest amid humanity. Their dreams 
 have not been realised, but it is well 
 to understand what manner of faith was 
 in these great men, and towards what 
 transcendent end their real efforts were 
 directed. 
 
 1 Swinburne's " Mater Triumphalis." 
 5
 
 Utiumpb of Woman 
 
 " Very life that could it die would leave the soul dead, 
 
 Face 'whereat all fears and forces Jlee away, 
 Breath that moves the world as winds a flower-bell 
 
 folded, 
 Feet that trampling the gross darkness beat out day" l 
 
 I have often thought that the three lines 
 I have italicised implicitly contain the whole 
 of theology, and the whole secret of the 
 universe. The second of the three has in 
 its exquisite undulations of sound the move- 
 ments of flowers swayed by the tenderest 
 and gentlest summer breeze. But the 
 real point is that the 
 
 " Breath that moves the world as winds a flower-bell 
 folded," 
 
 is indeed the breath of God, the breath of 
 the Divine Spirit which goes forth upon 
 creation, and without whose ceaseless 
 influx into man and Nature, both would 
 perish. The poet in his passionate apos- 
 trophe is addressing 
 
 "The mother, the Republic universal," 
 
 but it is impossible to help seeing that he is 
 really mingling with a greater Spirit than 
 the spirit of the Republic, and that the 
 
 " Face whereat all fears and forces flee away " 
 
 is in very truth the face of God. 
 
 1 Swinburne's " Ode on the Proclamation of the French 
 Republic." 
 
 6
 
 Ube Uriumpb of Woman 
 
 In one point alone the masculine poetic 
 vision seems keener and more subtle than 
 the feminine. It is certain that the artistic 
 sense of form, the Greek feeling for physi- 
 cal beauty, is as yet a gift confined almost 
 wholly to men. It is possible that women 
 may one day develop it, but it is not very 
 easy to conceive of a great woman-sculptor. 
 Women seem almost grotesquely deficient 
 in any true apprehension of womanly 
 beauty. They are jealous of each other's 
 physical charms, but they appear to have 
 no real insight into the glory of form, the 
 wonder of physical beauty. They are 
 supreme in the region of the soul, and, 
 perhaps for that very reason, defective 
 upon the side that finds expression through 
 the sculptor and the artist. 
 
 Just on account of acknowledged 
 feminine supremacy in the soul-sphere, 
 we need the presence of the feminine ele- 
 ment in poetic thought, in order to achieve, 
 if possible, that most difficult of all tasks, 
 the blending of the worship of holiness 
 with the worship of beauty. Poets of the 
 male sex nearly always break down at this 
 point ; partly, I think, from want of know-
 
 Uriumpb of Moman 
 
 ledge of the less exalted sides of woman's 
 character, a knowledge which woman her- 
 self possesses in its most intimate details. 
 Men frequently grow confused : they con- 
 found the Venus through whose beauty 
 throbs the glory of the divine feminine 
 with the Venus whose task upon earth is 
 destruction, and whose birthplace is hell. 
 The late Arthur O'Shaughnessy, 1 as far 
 as I am aware, is the only English poet 
 who has consciously and definitely dis- 
 cerned the difference between the two 
 Venuses; the fact that some perfectly pure 
 and beautiful God manifests Himself, or 
 Herself, through supreme physical beauty ; 
 and the still further, and all-important, fact 
 that the highest holiness can only be reached 
 through a combination of the worship of 
 beauty and the worship of purity. 
 
 " If with surpassing revelation rare, 
 
 The mystery of the one ineffable line, 
 Transcending time and space, changelessly fair, 
 
 Before and after all things, law divine, 
 Enter the soul and make religion there, 
 
 1 This writer's early death removed him from the scene 
 before his poems had received the attention they deserved. 
 His " Epic of Women " was penetrated by a thoroughly 
 Greek sense of the glory of beauty, which in his later book, 
 " Songs of a Worker," had developed into a profound 
 belief that Beauty and Holiness are really intended to 
 blend into one inseparable unity. 
 
 8
 
 Ube Urfumpb of Moman 
 
 " Then is man saved ; for in that souFs clear sight 
 
 No falsehood or impurity shall stand ; 
 That soul shall fashion darkness into light 
 
 And, moulding human clay with holy hand, 
 Exalt man pure upon a marble height." 
 
 I think the above stanzas, from the 
 "Dialogue between two Venuses," contain 
 the absolute and final truth, very beauti- 
 fully expressed. The mystery of form, 
 "the mystery of the one ineffable line," 
 involves the secret which we in England 
 always fail to grasp, but which we of all 
 nations most need to understand. Our 
 Anglo-Saxon temperament seems to pull 
 dead against the apprehension of a truth 
 so sublime and transcendental as that per- 
 ceived by O'Shaughnessy who followed 
 Keats and Shelley, but with a clearer self- 
 consciousness. That God Himself is the 
 foundation and source, not only of moral 
 qualities, but also of all pure and noble 
 physical beauty, and that woman, as the 
 chief exponent on earth of physical beauty, 
 reveals through her marvellously subtle 
 and complex organism a splendour, a 
 sweetness, a tenderness, first organically 
 situate, if we may so express ourselves, in 
 the feminine side of the Divine Nature, 
 this truth, though it seems to me indisput-
 
 ZTriumpb of Woman 
 
 able, though every great poet of the 
 passional type has practically taught it, and 
 though it is implicit in the statement "God 
 " said, Let us make man [jhat is, man- 
 " woman, the divine humanity] in our 
 " image, after our likeness " this truth, 
 which contains in it the redemption of 
 the world from sin if we could only grasp 
 and live up to it, seems too strange, too 
 wonderful, too sacred for the Anglo-Saxon 
 mind readily to assimilate. 
 
 Bearing these thoughts in mind, we shall 
 be better able to understand the immense 
 significance of the feminine element in 
 poetry. It is curious to recall that, some 
 thirty years ago, the present Poet Laureate, 
 in his "Poetry of the Period," recognised 
 that the writers of the time are very largely 
 occupied with the feelings and hopes of 
 women. He regretted that it should be 
 so, taking, I think, a wrong or inadequate 
 view of the matter. I remember that he 
 was at very great pains to point out that, 
 while Byron, in his opinion, was constantly 
 " sublime," sublimity was a word which 
 could never rightly be applied to the work 
 of Tennyson. That was what Mr Austin 
 thought in the early seventies. He also 
 10
 
 ZTrfumpb of Moman 
 
 believed that Browning was absolutely no 
 poet whatever, merely a rugged original 
 thinker. And he held, very definitely 
 held, that Swinburne, though certainly a 
 poet, was hysterical, weak, and effeminate. 
 That was some time ago, and many things 
 have changed since then. Browning and 
 Tennyson are dead. Mr Austin has become 
 Poet Laureate. Swinburne is assuredly 
 not regarded as hysterical and effeminate. 
 It is interesting, sometimes, to look back, 
 and to note the development of literary 
 events and the changes in literary judg- 
 ments. 
 
 Among other things, we can now clearly 
 see how it was that Mr Austin was misled 
 in his estimate of Swinburne, as so many 
 critics, Charles Kingsley among the num- 
 ber, have been misled in their estimate of 
 Shelley. It was not unnatural. Writing 
 about the year 1870, Mr Austin did not 
 sufficiently grasp the fact that the poetry 
 of the period was bound to be, that for a 
 long time to come it was bound to be, 
 principally concerned with women's ideas 
 and aspirations. 
 
 " Great poets are bisexual " the cen- 
 tral truth lies there. Mr Austin in his 
 " Poets of the Period " did not realise this 
 
 1 1
 
 TTbe Uriumpb of Woman 
 
 truth, nor did Kingsley in the well-known 
 Essay on " Shelley and Byron," which ap- 
 pears in his " Miscellanies." In the days 
 when Kingsley and Mr Austin were writ- 
 ing, the physiological side of genius had 
 not been patiently analysed. Kingsley 
 seems to have thought Byron a greater 
 poet than Shelley because of the rough 
 masculine force in " the sturdy peer, proud 
 "of his bull-neck and his boxing, who 
 "kept bears and bull-dogs." He speaks 
 disparagingly of Shelley as "the gentle 
 " and sensitive vegetarian." But such criti- 
 cism as this is extremely superficial and 
 misleading. Rough masculine force is a 
 very desirable thing, and it does much of 
 the most splendid work of the world. But 
 it does not make a man into a great poet, 
 though some degree of it may be necessary 
 to form the basis of the poetic organisation. 
 It is very possible that Shelley had not 
 enough of the strong masculine element in 
 him. Neither Shelley, Keats, nor Kingsley 
 himself, had in them the physical vigour 
 necessary to carry a poet to a great age, 
 with unimpaired force of genius. I can 
 hardly imagine such beings as Keats or 
 Shelley at the age of sixty, or seventy, or 
 eighty: the thing is unthinkable. Their 
 
 12
 
 Hbe tTrfumpb of TKRoman 
 
 highest good fortune lay in the fact that 
 they both died young, while still unde- 
 graded by contact with the darker sides of 
 life. But to say that one man was poeti- 
 cally greater than another because he was 
 " proud of his bull-neck and his boxing " 
 and " kept bears and bull-dogs," strikes us 
 to-day as somewhat childish. Kingsley did 
 not go to the root of the matter, he did 
 not look at the thing from the organic 
 point of view. It is just because Shelley 
 was organically "gentle and sensitive," 
 just because his brain and nervous system 
 were unique in their degree of fineness, 
 that he became a greater poet than the 
 man who " kept bears and bull-dogs " and 
 " had no objection to a pot of beer." 
 
 Kingsley himself was in a very marked 
 degree "bisexual," using the word in Mr 
 Swinburne's sense. All the greatest things 
 in him sprang from his double nature, from 
 the blending of the masculine and feminine 
 elements in his constitution. The lower 
 things in him arose from a certain residuum 
 in his temperament of that mere rough male 
 force which he praises Byron for possessing. 
 Kingsley's exultation over the death of a 
 fox, his extraordinary want of perception 
 of the intense anguish undergone by the 
 
 13
 
 ZTriumpb of Woman 
 
 hunted and mutilated animal, these were 
 traits connected not with the noble feminine, 
 but with the ignoble masculine, in his com- 
 position. Shelley was gentle and sensitive 
 enough, womanly enough, to have endured 
 agony at the thought of the agony of the 
 fox. Yet he was masculine enough to write 
 the tremendous tragedy of the " Cenci." 
 
 There is a side of Kingsley's character 
 which seems to me unutterably great and 
 grand. But this was the poetic, the feminine 
 side the side connecting Kingsley's spirit 
 with the pure and loving Spirit of God, the 
 side which found expression when " on one 
 " of his last nights on earth, his daughter 
 " heard him exclaim, How beautiful God 
 " is ! " * Yes : the more we look into the 
 matter, the less we can escape the con- 
 clusion that the tender womanly attributes 
 are those which link man most closely with 
 God. It is many years since I read " Sand- 
 " ford and Merton," but I think I remember 
 that Harry undergoes a thrashing from the 
 Squire sooner than reveal the road the 
 hunted fox has taken. Which was more 
 truly masculine, or, in another sense, more 
 godlike and feminine, Harry or the Squire ? 
 
 1 See " Charles Kingsley : His Letters and Memories of 
 his Life." Edited by his wife. 
 
 H
 
 Utiumpb of Woman 
 
 Still clearer will these things become, if 
 we examine the work of our modern male 
 and militant poet, Mr Rudyard Kipling. 
 If Charles Kingsley were alive to-day, 
 that side of his nature which worshipped 
 Carlyle and approved of the conduct 
 of Governor Eyre in Jamaica, would 
 doubtless feel keen sympathy with Mr 
 Kipling's " Barrack-Room Ballads " and 
 " Departmental Ditties," and also with the 
 poet's ceaseless glorification of the animal 
 and pugnacious element in humanity. But 
 I make bold to say that even in this decisive 
 instance our thesis holds true. Mr Kipling 
 is a lesser singer when he is male, rough, 
 aggressive, unisexual. In his vehement 
 apostrophes to " The Blood," l in his eager 
 appeals to the fierce warrior-spirit of the 
 Anglo-Saxon " dominant race," he is, no 
 doubt, sounding a strong and stern war- 
 trumpet, but he is not poetically great. 
 None the less, there are moments when he 
 
 i " Truly ye come of The Blood ; slower to bless than to 
 
 ban; 
 Little used to lie down at the bidding of any man. 
 
 "Also we will make promise. So long as The Blood 
 
 endures, 
 
 I shall know that your good is mine ; ye shall feel that 
 my strength is yours." 
 
 "A Song of the English."
 
 ZCbe TTrtumpb of Woman 
 
 is poetically great. And they are the 
 moments when, even amid the smell of 
 hospitals and the reek of battlefields, he is 
 lifted up by a spirit of ineffable tenderness. 
 He has these moments, and at such times 
 Mr Kipling is a very great poet. His 
 genius is then in touch with the Divine. 
 The breath that moves the world "as 
 " winds a flower-bell folded " is inspiring 
 him. 
 
 Listen to the following lines from the 
 " Dirge of Dead Sisters," a poem pub- 
 lished in Mr Kipling's " Five Nations " : 
 
 " Who recalls the midnight by the bridge's wrecked 
 
 abutment 
 
 (Autumn rain that rattled like a Maxim on the tin ?) 
 And the lightning-dazzled levels and the streaming, 
 
 straining waggons, 
 
 And the faces of the Sisters as they bore the wounded 
 in? 
 
 " (Bold behind the battle, in the open camp all- 
 hallowed, 
 
 Patient, wise, and mirthful in the ringed and reek- 
 ing town, 
 These endured unresting till they rested from their 
 
 labours 
 Little wasted bodies, ah, so light to lower down /)" 
 
 That is heart-breaking in its pathos. 
 The italicised lines may rank with some 
 of the greatest in Tennyson's "Rizpah." 
 16
 
 TTriumpb of TKIloman 
 
 But it is distinctly the " bisexual " element 
 in the poet which here obtains utterance. 
 The passion of love and pity in the line 
 
 " Little wasted bodies, ah, so light to lower down ! " 
 
 is not male, it is utterly remote from all 
 stormy exultation of sabre-sweeps and 
 bayonet-charges ; it is the very passion of 
 the divine Trvev/ua, the tenderness of Christ, 
 the everlasting pity of God. 
 
 We discern the same gentleness of feel- 
 ing in the last stanzas of Mr Kipling's 
 curious poem, " The Explorer." 
 
 " They will find my sites of townships 
 not the cities that I set there. 
 They will rediscover rivers 
 not my rivers heard at night. 
 By my own old marks and bearings 
 
 they will show me how to get there, 
 By the lonely cairns I builded 
 they will guide my feet aright. 
 
 " Yes, your ' Never-never country ' yes, 
 
 your edge of cultivation ' 
 And ' no sense in going further ' 
 
 till I crossed the range to see. 
 God forgive me ! No, / didn't. It's 
 
 God's present to our nation. 
 Anybody might have found it but 
 His Whisper came to Me ! " 
 
 What a pathos the emphatic use of the 
 word " my " gives to that phrase, " not 
 
 B 17
 
 TTbe ZErtumpb of TOoman 
 
 66 my rivers heard at night." The fervour 
 of trust that had led the explorer on and 
 on, his deep faith in God, his grasp of the 
 unknown country as in some strange sense 
 his country, given to him by " God's 
 u whisper," all this is " bisexual," it 
 springs from the most passionate unknown 
 depths of the consciousness : it has in it a 
 woman's sense of the possession of a lover, 
 mixed with a man's sense of the possession 
 of a bride. 
 
 One can hardly pay greater honour to 
 the nobler side of Mr Kipling's genius than 
 by saying that the " Dirge of Dead Sisters " 
 may hold its own, even if placed beside some 
 of Mrs Browning's most pathetic work. 
 Take the last stanza of her "Cry of the 
 " Children " : 
 
 " They look up with their pale and sunken faces, 
 
 And their look is dread to see, 
 For they mind you of their angels in high places 
 
 With eyes turned on Deity. 
 * How long,' they say, how long, O cruel nation, 
 
 Will you stand, to move the world, on a child's heart, 
 Stifle down with a mailed heel its palpitation, 
 
 And tread onward to your throne amid the mart ? 
 Our blood splashes upward, O gold-heaper, 
 
 And your purple shows your path ! 
 But the child's sob in the silence curses deeper 
 
 Than the strong man in his wrath.' '' 
 
 18
 
 Uriumpb ot Moman 
 
 That has the same note in it as Mr 
 Kipling's "Dirge of Dead Sisters," the 
 feminine note. Indeed, on reading Mrs 
 Browning's poems again after an interval 
 of many years, my first feeling was akin to 
 amazement. The amazement lay in this, 
 that it almost seemed that the necessarily 
 pervading feminine note was absolutely 
 the true note of poetry, the very thing 
 that constitutes poetry, and without which 
 poetry cannot exist. 1 I think, when Mr 
 Swinburne used the expression " bisexual " 
 in reference to great poets, he touched 
 upon a truth deeper than he realised. One 
 is almost driven to say that there is no such 
 thing as masculine poetry at all, unless the 
 metrical worship of the " God of Battles " 
 be poetry. Even in Homer, it is not the 
 description of savage combatants inflicting 
 hideous wounds upon one another which 
 is poetical, it is the description of the love 
 of Hector and Andromache, and similar 
 episodes. 
 
 All deep love has its terrible side. 
 Passionate love of goodness implies equally 
 
 1 I am not here dealing critically with Mrs Browning's 
 poems, from the point of view of style. That is quite 
 another question. Technically, of course, her poems were 
 often very faulty. 
 
 19
 
 Ube tTriumpb of TKIloman 
 
 passionate hatred of evil. The "Power 
 " of the highest " that " overshadowed " 
 the Mother of Jesus, that worked on the 
 soul of Paul at his conversion, that has 
 inspired saints and martyrs throughout all 
 time, that creates the tender perfume of 
 the lily and the passionate fragrance of 
 the rose, is the same Power that moves 
 sometimes through a great horror of dark- 
 ness towards unutterable vengeance. In 
 Mr Swinburne's " Dirae " we have an 
 example of this side of love, the side that 
 manifests itself as " the hate of hate," 
 the scorn of evil. But here again it is the 
 feminine element in the singer that throbs 
 and speaks, it is the mother-soul of the 
 universe hastening to the deliverance of 
 her tortured and desecrated children. In 
 the Sonnets of invective written when 
 Napoleon the Third was expiating his sins 
 and errors, we reach the culminating point 
 of poetic fulmination against crime. But 
 one of the Sonnets stands out with pre- 
 eminent force and beauty. It gives ex- 
 pression to the intolerable agony of those 
 who wake in boundless darkness to the 
 sense of light wilfully rejected, in hope- 
 less loneliness to the realisation of love 
 proffered and deliberately scorned, 
 zo
 
 Ube TOumpb ot Woman 
 
 " She stood before her traitors bound and bare, 
 
 Clothed with her wounds and with her naked 
 shame 
 
 As with a v/eed of fiery tears and flame, 
 Their motherland, their common weal and care, 
 And they turned from her and denied, and sware 
 
 They did not know this woman nor her name. 
 
 And they took truce with tyrants and grew tame, 
 And gathered up cast crowns and creeds to wear, 
 And rags and shards regilded. Then she took 
 
 In her bruised hands their broken pledge, and eyed 
 
 These men so late so loud upon her side 
 With one inevitable and tearless look, 
 That they might see her face 'whom they forsook ; 
 
 And they beheld what they had left, and died.' 1 
 
 In Mr William Watson's Sonnets on the 
 Armenian massacres, and especially in his 
 famous Sonnet "To the Sultan," there is 
 the same cry of passionate love passing 
 into passionate indignation. As the expres- 
 sion of noble anger at exceptional crime I 
 think this group of Sonnets, and Mr Swin- 
 burne's Sonnets on Napoleon, stand in a 
 place apart. In style Mr Watson's are 
 Wordsworthian, while Mr Swinburne has 
 always his own manner and his own adjust- 
 ments of metre, but the spirit inspiring the 
 two singers is the same spirit. Always, 
 there is the underlying sense of the enor- 
 mity of sin against children, against the 
 weak and helpless, the sense that so pos- 
 
 21
 
 Utfumpb of Woman 
 
 sessed and penetrated Mrs Browning. It 
 is precisely the instinct that found utterance 
 in Christ's words referring to the judgment 
 impending over those who should wound 
 one of the " little ones " who believed in 
 Him. It is the Christlike feeling towards 
 the " little ones " which animates all such 
 poetry, and this feeling is maternal. In so 
 far as it is masculine, it is the masculine 
 softened and purified by the maternal, and 
 adding somewhat of its own natural force 
 to the sentiment, but it is not inherently or 
 originally masculine. 
 
 Swinburne's " Song of Italy " is another 
 feminine poem, it is as feminine in note as 
 Mrs Browning's "Cry of the Children." 
 From my point of view, this, of course, is 
 not to censure the poet or to disparage his 
 work, but, on the contrary, to bestow upon 
 him and his work the highest possible 
 praise. To me it simply indicates that the 
 singer, at the time he wrote, was open in 
 the highest degree to the highest possible 
 inspiration, the inbreathing of that irve\>ij.a. 
 whose tenderness of love exceeds human 
 conception. 
 
 To the angel who speaks at the begin- 
 ning of the poem, Italy is as a wounded 
 and stricken child : 
 
 22
 
 ZTbe tlriumpb of Moman 
 
 " Have Time and Love not knelt down at thy feet, 
 
 Thy sore, thy soiled, thy sweet, 
 Fresh from the flints and mire of murderous ways 
 
 And dust of travelling days ? 
 Hath Time not kissed them, Love not washed them 
 
 fair, 
 And wiped with tears and hair ? " 
 
 And again : 
 
 " O sweetest head seen higher than any stands, 
 
 I touch thee with mine hands, 
 I lay my lips upon thee, O thou most sweet, 
 
 To lift thee on thy feet 
 And with the fire of mine to fill thine eyes ; 
 
 I say unto thee, Arise." 
 
 I think the reader will now easily grasp 
 what I meant when I said that the note in 
 Mrs Browning's poems was really the note 
 of all noble poetry, just because it is the 
 feminine note. Nothing could possibly be 
 more touching and beautiful, more poetic 
 in the highest sense, than those twelve 
 lines which I have quoted from Swin- 
 burne's " Song of Italy," yet, save for the 
 difference of style, they are just what Mrs 
 Browning might have written, they have 
 in them a woman's yearning tenderness. 
 It is curious that in Browning we find, 
 relatively, much less of this. There are 
 critics who would rank Browning as a 
 higher poet on this account; to them he 
 would seem more masculine. I can only 
 
 23
 
 ttrfumpb of Moman 
 
 say that to me he seems less high, because 
 less passionately and persistently tender. 
 The three greatest poets of the nineteenth 
 century, from the point of view which I 
 am advocating, were undoubtedly Shelley, 
 Mrs Browning, and Swinburne in France 
 Victor Hugo, who belongs to the same 
 class, would make a fourth because in 
 those poets the quality of passionate tender- 
 ness was a persistent quality; it seldom 
 failed them. Browning's tenderness, in fact, 
 was generally inspired by Mrs Browning, 
 which bears out my contention that it is 
 the feminine organism which conveys to the 
 world the most delicately pure love-currents. 
 Turning to Wordsworth, it is still the 
 same. As Matthew Arnold points out, 
 Wordsworth's true greatness consists not 
 in his self-conscious philosophy, but in his 
 unconscious poetry. Now in his philosophy 
 it is the man who speaks, in his poetry it is 
 the woman who speaks. It is impossible 
 here to deal with so large a subject ex- 
 haustively, but it is well worth our notice 
 that in " The Affliction of Margaret," one of 
 Wordsworth's noblest poems, the passion 
 throughout is the passion of tenderest, 
 purest motherhood. Again, it is the passion 
 of "Rizpah." 
 
 24
 
 Tlbe ttriumpb of Woman 
 
 Keats is always feminine in sweetness and 
 gentleness, though I absolutely decline to 
 deduce from this that his character was 
 wanting in manhood. When Mr Swinburne, 
 in his "Miscellanies," wrote of Keats that 
 "Neither his love-letters, nor the last 
 " piteous outcries of his wailing and shriek- 
 " ing agony, would ever have been made 
 " public by merciful or respectful editors," 
 he was writing and thinking below his own 
 proper level. Keats died a death of ex- 
 treme anguish, and his last thoughts were 
 embittered by the sense of approaching final 
 separation from the woman he passionately 
 loved. But he showed no want of man- 
 hood, it was the strong loving manhood in 
 him which suffered so keenly. Mr Swin- 
 burne himself is never at his highest when 
 assuming it is not his poetic natural manner 
 a sort of rough hyper-masculine tone. 
 When, in a moment of strange blindness, he 
 allowed himself to speak of the dying chil- 
 dren of the Boers as " whelps," l he gave us 
 a clear example of the injury that can be 
 effected by the unbridled male war-spirit. 
 
 But Mr Swinburne, at other moments, 
 has shown us the exact contrary. In his 
 lovely poems about children, he has mani- 
 
 1 In the Sonnet which appeared in The Saturday Review. 
 25
 
 TOumpb of Woman 
 
 fested a tenderness hardly to be found 
 even among the noblest and tenderest of 
 women. As some critic said, " There must 
 " be unfathomable depths in the nature 
 " which could produce such a poem about 
 " a child as e A Dark Month.' " 
 
 " I bless you ! the blessing 
 
 Were less than a jest 
 Too poor for expressing ; 
 / come to be blest, 
 
 " With humble and dutiful 
 
 Heart from above : 
 Bless me, my beautiful 
 Innocent love ! " 
 
 That pathetic cry comes straight from the 
 very depth of the pure feminine, the divine 
 feminine, in the soul of a great poet. 
 
 There is another point as to which the 
 feminine influence in poetry works in a 
 manner quite antagonistic to the masculine 
 method. The feminine view of love is 
 that it is the one supreme and wholly 
 adorable thing, the end for which man and 
 woman were created, the divinest joy of 
 life, the power that re-opens Paradise. Six 
 lines taken from the writings of a modern 
 American poetess, Ella Wheeler Wilcox, 
 give excellent expression to this feeling : 
 26
 
 ZTbe Urfumpb of HXaoman 
 
 " It was a Godlike separate existence ; 
 
 Our world was set apart in some fair clime, 
 I had no will, no purpose, no resistance ; 
 
 I only knew I loved you for all time. 
 The earth seemed something foreign and afar, 
 And we two, sovereigns dwelling in a star ! " 
 
 That, as I say, is the feminine view, and 
 it is the view expressed by all poets at 
 their highest moments. But there is 
 another way of looking at the matter. 
 Listen to the following extract from Mr 
 Stopford Brooke's valuable work on " The 
 " Poetry of Robert Browning " : 
 
 "Passion began, in one form of it, 
 " among the lower animals and still rules 
 " their lives ; it has developed through 
 " many thousand years of humanity into 
 " myriads of shapes in and outside of the 
 " soul ; into stories whose varieties and 
 " multitudes are more numerous than the 
 " stars of heaven or the sand of the sea- 
 " shore ; and yet whose multitudinous 
 " changes and histories have their source 
 " in two things only in the desire to 
 " generate, which is physical ; in the desire 
 " to forget self in another, which is spiritual. 
 " The union of both these desires into one 
 " passion of thought, act, and feeling is the 
 " fine quintessence of this kind of love ; 
 27
 
 TTbe TTriumpb of Moman 
 
 " but the latter desire alone is the primal 
 " motive of all the other forms of love, 
 " from friendship and maternal love to love 
 " of country, of mankind, of ideas, and of 
 God." 
 
 This passage seems to me more charged 
 with misapprehensions than any passage 
 that occurs to my mind in any writer of 
 equal weight. I think it represents an 
 altogether lower view of love, a view based 
 on Darwin and Schopenhauer, not on the 
 higher instincts of men and women. If it 
 was Browning's view which I can hardly 
 believe then Browning was greatly in- 
 ferior, as a poet, to his wife, to Shelley, to 
 Rossetti, and to many others. I think Mr 
 Brooke in the quoted passage is hardly 
 writing at his highest, for his ideas are 
 generally exceptionally lofty and spiritual. 
 The fallacy seems to lie in this that, for 
 the moment, he is conceiving of love quite 
 wrongly. Instead of arguing upward from 
 " the animals," he should argue downward 
 from the angels. Love is not an animal 
 instinct purified, it is an angelic in- 
 stinct partially degraded, but ever aspiring 
 and striving upward towards its original 
 source. We may approach love either 
 from below, or from above. In the whole 
 28
 
 TTbe ftriumpb of ZlGloman 
 
 chapter in the Browning volume entitled 
 " Poems of the Passion of Love," Mr 
 Brooke is approaching love from below. 
 He is curiously possessed by the idea that 
 love produces " isolated emotion," that two 
 people who love each other passionately 
 become linked together in the bonds of 
 a common selfishness. To me the exact 
 opposite seems to be the case. Love, as I 
 conceive it, is not isolation, but expansion ; 
 it is the Infinite love reached and appre- 
 hended through the finite embrace. That 
 is the woman's view we have only to read 
 the superb closing passages of "Aurora 
 " Leigh " to become assured of that and it 
 is certainly the view of the highest poets. 
 
 " It is curious to think that so young a 
 " creature as Browning was in 1833 should 
 " have left the celebration of the love of 
 " woman behind him, and only written of 
 " the love which his Paracelsus images in 
 " Aprile." 
 
 This must surely be based on some mis- 
 conception. If it truly represents Browning, 
 he must have been a very small poet in- 
 deed. Dante never "left the celebration 
 " of the love of woman behind him." On 
 the contrary, as Dante drew nearer and 
 nearer to the unseen, he delighted to cele- 
 29
 
 TTriumpb of Woman 
 
 brate more and more in noble music the 
 love of Beatrice. Her image grew upon 
 his vision more and more, until at last his 
 love for her became one with his love for 
 Nature, humanity, and God. That is not 
 " isolation." You may call it concentration, 
 if you like, but it is a concentration which 
 paves the way to an infinite overflowing of 
 love, a rapture of universal passion. Love, 
 at first a single star, ultimately brings all 
 other constellations within the range of its 
 vision. 
 
 " Art is much, but love is more. 
 
 O Art, my Art, thou'rt much, but Love is more ! 
 
 Art symbolises heaven, but Love is God 
 
 And makes heaven." 1 
 
 There is the complete answer to Mr 
 Brooke's strange idea that the love of man 
 and woman means isolation, exclusiveness, 
 selfishness. That purely masculine notion 
 is proudly refuted by a woman who was 
 also a great poet ; the reply to a mistaken 
 rendering of Browning comes most aptly 
 from the lips of Browning's wife. 
 
 1 Mrs Browning's " Aurora Leigh."
 
 THE DIVINENESS OF THE 
 HUMAN
 
 THE DIVINENESS OF THE 
 HUMAN 
 
 I HAVE always felt that Dr Westcott's 
 suggestion 1 that the next world might 
 probably be much the same world as ours 
 externally, but that we should regard it 
 from a different point of view, that to us it 
 would appear different, has in it the key to 
 the whole universe-enigma. Flowers, the 
 stars, the sun, the sea, even now, though 
 actually the same things, appear totally 
 different to different people, or to the same 
 people in different states of mind. It is 
 the inner self, the soul, which colours all 
 things, which gives to the external world 
 its true meaning, its real vitality. If perfect 
 moral purity could be combined with per- 
 fectly healthy physical conditions, this earth 
 would be heaven, and appear to us as 
 heaven. The blue of the sea would gain 
 immeasurable magic, the light of the stars 
 an unimaginable splendour, the scent of the 
 rose a sweetness inconceivable. 
 
 1 In the " Gospel of the Resurrection." 
 c 33
 
 Ube SHvfneness of tbe Ibuman 
 
 The feeling to which Dr Westcott gave 
 utterance is, I think, a growing feeling. 
 That we human beings are, here on earth, 
 inhabiting a potential heaven, and are our- 
 selves, potentially, celestial beings, is a 
 grand thought, and it carries with it con- 
 sequences immense and far-reaching. The 
 increasing sense of the innate divinity of 
 man, and of the glory of his planet-home, 
 shows itself in a variety of ways, some of 
 which at first seem antagonistic to the 
 Christian view of life, though I believe that 
 in reality they simply illustrate, with ever- 
 deepening emphasis, the meaning of the 
 Incarnation, of the " taking of the manhood 
 " into God." 
 
 Mr Robertson's able and scholarly book 
 "Pagan Christs," 1 should be carefully 
 studied by Christian thinkers. It is 
 written from the point of view of what is 
 called " the higher criticism," and is de- 
 structive in its aim. But what I am con- 
 cerned with is this, that its real tendency 
 is to bring out more and more fully as 
 did another apparently iconoclastic work, 
 Win wood Reade's " Martyrdom of Man " 
 the immense potential divineness of 
 
 1 " Pagan Christs : Studies in Comparative Hierology." 
 By John W. Robertson, 1903. 
 
 34
 
 ZTbe Bivineness of tbe Ibuman 
 
 humanity, the long awe-inspiring upward 
 struggle of the race. There is a terrible 
 passage relating to human sacrifice which 
 runs as follows : 
 
 " If to die as a human sacrifice for human 
 " beings be to deserve the highest human 
 " reverence, the true Christs of the 
 " world are to be numbered not by units 
 " but by millions. Every inhabited land 
 " in this globe has during whole ages 
 " drunk their annually shed blood. Ac- 
 " cording to one calculation, made in the 
 " last century, the annual death-roll from 
 " human sacrifice and female infanticide in 
 " one section of British India alone was 
 " fifteen hundred. Taking the sacrifices at 
 " only a fifteenth of the total, we are led to 
 " an estimate for past history beside which 
 " every Christian reckoning of the ' army 
 "'of martyrs' becomes insignificant. . . . 
 " Thus have nameless men and women done, 
 " millions of times, what is credited to the 
 "fabulous Jesus of the Christian gospels; 
 " they have verily laid down their lives for 
 " the sin of many ; and while the imaginary 
 " sacrifice has been made the pretext of a 
 "historic religion during two thousand 
 " years, the real sacrifices are uncom- 
 " memorated save as infinitesimals in the 
 
 35
 
 2>ix>fnenes6 of tbe Duman 
 
 " records of anthropology. Twenty litera- 
 " tures vociferously proclaim the myth, 
 "and rivers of tears have been shed at 
 " the recital of it, while the monstrous and 
 " inexpugnable truth draws at most a 
 " shudder from the student, when his con- 
 " ceptual knowledge becomes for him at 
 " moments a lightning-flash of concrete 
 " vision through the measureless vistas of 
 " the human past." 
 
 That is a very eloquent and noteworthy 
 passage, and it is evidently written from 
 deep conviction. But we may apprehend 
 its true meaning, we may profit by its real 
 teaching, while still retaining our absolute 
 faith in the " historicity " of the " Jesus of 
 " the Christian Gospels." " The thoughts 
 " of men are widened with the process of 
 " the suns," and we may be grateful to 
 Mr Robertson for assisting at this widen- 
 ing, without at all conceding his position. 
 The "army of martyrs" is certainly 
 enormously enlarged; but the Christian 
 would simply feel that the outpoured blood 
 of ail these " martyrs " was sanctified, that 
 their death was, so to speak, ratified and 
 sealed as of eternal import, by the yet 
 more sacred blood shed upon Calvary. 
 
 In the same way all the writers, Unitarian 
 36
 
 ZTbe H>iv>fneness of tbe Ifouman 
 
 or Theistic, who during the past half cen- 
 tury have dwelt more and more exclusively 
 upon the human side of the life and char- 
 acter of Jesus, have really been exhibiting, 
 with more and more of force and clear- 
 ness, the divineness of the divine, by bring- 
 ing out, more and more emphatically, the 
 divineness of the human. Renan, Matthew 
 Arnold, Theodore Parker, Channing, Maz- 
 zini, Stopford Brooke, Emerson, Haweis, 
 Francis Newman, William Rathbone Greg, 
 and many others including also such 
 women writers as Sara Hennell, Harriet 
 Martineau, and Frances Power Cobbe 
 these have one and all done good service 
 to humanity. They have, each in his or 
 her different way and with various degrees 
 of ability, helped to develop more and 
 more among us the idea of the " divineness 
 " of the human." The old rigid idea of 
 the " Divinity " of Christ, as it was called, 
 has become modified. But only to this 
 extent, that the " taking of the manhood 
 " into God " has proceeded many steps 
 farther than was possible to the earlier ages, 
 which, though they were called " ages of 
 " faith," were in fact ages of a faith less 
 deep and a belief less exalted than our own. 
 The God in Jesus has absorbed into His 
 
 37
 
 Bivtneness of tbe Ibuman 
 
 personality an ever-increasing volume of the 
 human, and which is more important than 
 can as yet be very widely understood 
 the essential divineness of womanhood is 
 also being gradually recognised. The chief 
 task of the dawning centuries will be the 
 apprehension of the link between Jesus and 
 the feminine element in the universe : to 
 put the matter in theological language, the 
 " taking of the womanhood into God." 
 
 Turning to poetry, the most sensitive of 
 the Arts, we naturally find an immense 
 development in the idea of the divineness 
 of the human. This development takes 
 many forms, and we have witnessed a vast 
 growth of humanitarian poetic sentiment 
 springing up somewhat outside the lines of 
 definite Christian thought. But, in so far 
 as the sentiment is sound, it is never really 
 antagonistic to the great Christian ideas. 
 Mr Stephen Phillips, the author of "Herod" 
 and " Ulysses," is most powerfully swayed 
 by a current of passionate humanism : for 
 those who can look beneath the surface it 
 is evident that a deep sense of the divine- 
 ness of the human is his dominant impulse. 
 In his volume of miscellaneous verses there 
 is a curious poem called "The Wound." 
 
 38
 
 BMneness of tbe Ibuman 
 
 It is not long, and can only be quoted 
 entire : 
 
 " I dreamed that, having died, my soul was brought 
 Into the Presence. Many angels stood 
 Around, and with delight upon me gazed ; 
 And higher I discerned the face of God 
 Diffusing silent universal bliss. 
 Then moved an angel towards me, and with joy 
 Addressed me, saying : * Come and rest at last, 
 And having rested, then thou shall rejoice.' 
 The heavenly company smiled on me sweet ; 
 But I unbared my soul, and showed to them 
 That wound which never human word, or hope, 
 Or pity hath ever 'suaged ; and at the sight 
 A strange disturbance on the spirits came, 
 And even a dimness on the face of God. 
 Then rose from God's right hand a gentle Form, 
 With silent eyes that said, l Hast thou forgot ? ' 
 And He disclosed His branded brow and hands. 
 But I toward Him turning softly said, 
 ' Thy wounds are many, but Thou hadst no child' '' 
 
 I do not think that the author was con- 
 scious of the slightest feeling of irreverence, 
 when he penned the last line. The speaker 
 in the poem is alone with his despair. The 
 " wound " caused by the loss of the "child" 
 is always open. He knows that it can 
 never pass away. The child-face is always 
 there, the child-hands are always clinging, 
 the child-eyes are ever appealing. Even the 
 sense of the tenderness of Christ cannot 
 
 39
 
 2>fvineness of tbe Ibuman 
 
 soften the unalterable sorrow: impressed 
 irrevocably upon the father's soul is the 
 vision of the lost little one, and he knows 
 that the whole contents of limitless heaven 
 could not make up to him for the vanishing 
 of the childish hands. Then he cries out, 
 and the cry has in it the piteous agony 
 of all bereaved humanity, 
 
 Thou hadst no child." 
 
 Whatever that may be, it is not irrever- 
 ent. It arises rather from a quite new 
 grasp of the awful depth of human love, 
 the terrible possibilities of human grief. I 
 remember that in " Aurora Leigh " Mrs 
 Browning exclaimed that the heart of 
 human motherhood was conscious of loving 
 secrets deeper and tenderer than even the 
 angels themselves could imagine. Some 
 such feeling was evidently in the mind of 
 Mr Phillips. With immense force he 
 realised just what the author of "Pagan 
 " Christs " realised in the passage I have 
 quoted : the bitterness of human agony, the 
 pathos of what Mrs Browning has called 
 "The Cry of the Human." 
 
 The increasing apprehension of the 
 " divineness of the human," the divinity of 
 
 40
 
 DMneness of tbe Ibuman 
 
 earth, is seen in a very marked degree, if 
 we compare Dante's Sonnets in the " Vita 
 " Nuova " with such sonnets written in our 
 own time as those of Rossetti and Marston. 
 I do not think it has ever been pointed out 
 that in Dante's Sonnets expressive of his 
 passion for Beatrice, Nature is never men- 
 tioned. Dante never speaks of a flower, 
 he never refers to the sea. What a change 
 has come over human love-thought since 
 Dante's time ! The sense of the fragrance 
 of flowers, of the glory of the sky, of the 
 wonder of the sea, seems in some strange 
 mode to have become a part of human pas- 
 sion, never more to be eliminated from it. 
 
 " More deep, more living, shone her eyes that drank 
 
 The breathless light and shed again on me, 
 Till pale before their splendour waned and shrank 
 The sky and sea." 
 
 These lines, from Swinburne's "A 
 "Century of Roundels," will illustrate 
 my meaning, and one may take almost at 
 random a sonnet from Marston's " All in 
 " All " for a further example : 
 
 "THY VOICE. 
 
 " Thy voice is in the sea's voice when it makes 
 A melancholy music to the beach. 
 
 41
 
 Bivineness of tbe Ibuman 
 
 Thy voice is in the winds when birds besiege 
 The twilight time with song. The stream that takes 
 Its way from out the hill by flowery brakes, 
 
 Hath in its tones the sweetness of thy speech ; 
 
 At night, when all is still, and faint sounds reach 
 The ear of one who, having slept, awakes 
 Full of his dream, thy voice floats through the night 
 
 In music sad, as Autumn winds that blow 
 'Mid yellowing woods in the sun's waning light, 
 
 Compassionate, persistent, clear and low. 
 And, when the world is fading out of sight, 
 
 Thy voice shall whisper peace, and bid me go." 
 
 There is a further point in which the 
 passion of Dante differs from that of 
 Rossetti, our English Dante. It must not 
 be forgotten that Beatrice, soon after her 
 marriage to another, was removed by death. 
 Dante's passion, therefore, was wholly 
 ideal. It was never consummated upon 
 earth, and this fact gives a special char- 
 acter to his sonnets. Dante was com- 
 pelled always to conceive of the lady of his 
 love as an angel acting upon his spirit from 
 a higher sphere. Now in the case of Ros- 
 setti, the matter is quite different. To my 
 mind there is even a nobler humanness in 
 Rossetti's sonnets, for they were written 
 of an actual wife. That she died tragically, 
 and that Rossetti's thoughts and sonnets 
 were afterwards uplifted towards the angelic 
 sphere, gives a sad completeness to the 
 42
 
 tlbe H>fv>fneness of tbe Ibuman 
 
 story, and links his love-experience to that 
 of his great Italian predecessor. But the 
 sonnets written by Rossetti in praise of his 
 wife stand "|alone. They are unique in 
 poetic history. The mingling of the 
 human and the divine in them is a thing 
 quite apart. The fact that the consum- 
 mation of heavenly passion first took place 
 upon earth completely differentiates the 
 feeling from that of Dante. We get 
 wonderful human touches of thought and 
 emotion which are quite wanting in the 
 "Vita Nuova." I believe, if we look 
 deeply into the matter, we shall see that, 
 assuming purity and self-surrender, it is 
 always the most human love which is really 
 the most divine. Maeterlinck has a beauti- 
 ful idea in reference to human love. He 
 says : 
 
 "There is nothing that coalesces more 
 " readily than earth and sky ; if your eyes 
 " have rested upon the stars, before enfold- 
 " ing in your arms the woman you love, your 
 " embrace will not be the same as though 
 t( you had merely looked at the walls of 
 " your room." That precisely embodies 
 my meaning. There is profound humanness 
 in Maeterlinck's words. So, in Rossetti's 
 sonnets, we find a humanness, and there- 
 
 43
 
 Ube Divineness of tbe Ifouman 
 
 fore, from my point of view, a divineness, 
 which is wanting in the sonnets of Dante. 
 The purity and sweetness of the woman, 
 operating through a human organism, in 
 our own well-loved world of flowers and 
 sea-waves and sunshine, create a heaven 
 which in a certain paradoxical sense heaven 
 itself could not contain. 
 
 But I do not want the matter to rest upon 
 mere assertion. Place two typical sonnets 
 of Dante and of Rossetti side by side. The 
 evidence as to which of the two poets pos- 
 sessed the larger and more human love- 
 faculty will, I think, be overwhelming. 
 
 Take Dante first : 
 
 " Ladies that have intelligence in love, 
 
 Of mine own lady I would speak with you ; 
 Not that I hope to count her praises through, 
 
 But telling what I may, to ease my mind. 
 And I declare that when I speak thereof, 
 Love sheds such perfect sweetness over me 
 That if my courage failed not, certainly 
 
 To him my listeners must be all resigned. 
 Wherefore I will not speak in such large kind 
 That mine own speech should foil me, which were 
 
 base ; 
 But only will discourse of her higlTgrace 
 
 In these poor words, the best that I can find, 
 With you alone, dear dames and damozels : 
 'Twere ill to speak thereof with any else." 1 
 
 1 From Rossetti's translation of the "Vita Nuova." 
 44
 
 ZTbe JDMtteness of tbe Duman 
 
 Now take Rossetti: 
 
 " Sweet dimness of her loosened hair's downfall 
 
 About thy face ; her sweet hands round thy head 
 In gracious fostering union garlanded ; 
 Her tremulous smiles ; her glances' sweet recall 
 Of love ; her murmuring sighs memorial ; 
 
 Her mouth's culled sweetness by thy kisses shed 
 On cheeks and neck and eyelids, and so led 
 Back to her mouth which answers there for all. 
 What sweeter than these things, except the thing 
 In lacking which all these would lose their 
 
 sweet : 
 
 The confident heart's still fervour : the swift beat 
 And soft subsidence of the spirit's wing, 
 Then when it feels, in cloud-girt wayfaring, 
 
 The breath of kindred plumes against its feet ? " 
 
 " Life touching lips with immortality" It 
 is curious that we possess a prose criticism 
 of Rossetti himself on this very line, full of 
 deep significance. The line is the closing 
 one of his sonnet on " A Venetian Pastoral, 
 " by Giorgione," and Rossetti, in reference 
 to it, wrote to his brother : " I see nothing 
 " too ideal in the present line. It gives 
 " only the momentary contact with the 
 " immortal which results from sensuous 
 " culmination, and is always a half-conscious 
 " element of it." 
 
 I think that observation of Rossetti's 
 throws more light on his character, and 
 expresses more fully his strange sense of 
 
 45
 
 ZTbe 2>t\>ineness ot tbe Ibuman 
 
 the humanness of the divine and the divine- 
 ness of the human, 1 than any fact bearing 
 upon his life yet discovered. We find in 
 it exactly the instinct which lay at the very 
 root of Rossetti's nature, which was wanting 
 in Dante, and which accounts for Rossetti's 
 failings as well as his virtues ; the unalter- 
 able haunting instinct which in him was so 
 intense as to produce pain quite as often as 
 rapture, the mystic ineradicable feeling of 
 the immortality of apparently mortal beauty, 
 the supreme value of humanly embodied 
 and manifested emotion. 
 
 I cannot help recalling though the 
 sphere of thought is slightly different 
 the pathetic story of Catherine Earnshaw's, 
 or rather Emily Bronte's, dream, as told in 
 " Wuthering Heights." " Heaven did not 
 " seem to be any home ; and I broke my 
 " heart with weeping to come back to 
 " earth ; and the angels were so angry 
 " that they flung me out into the middle 
 " of the heath on the top of Wuthering 
 " Heights, where I ivoke sobbing for joy." 
 Bearing in mind this utterance and Rossetti's 
 sonnets, one is almost tempted to say that 
 a world in which woman can be so passion- 
 ately loved, and which can itself be so 
 
 1 The terms are almost interchangeable. 
 46
 
 ZTbe Divfneness of tfoe tollman 
 
 passionately loved by woman, is indeed 
 well worth some vast passion of divine 
 redemption in the soul of its Maker. 
 
 In Mr Hardy's book, "The Dynasts," 
 we have a statement of the world-conflict 
 from the precisely opposite point of view, 
 the point of view of extreme pessimism. 
 Mr Hardy has always realised the darker 
 side of things with singular clearness. 
 There is no place for hope in his drama. 
 His spirits of the Overwork! recognise only 
 the wwdivineness of the human, the little- 
 ness of man, the futility of his passionate 
 struggles and endeavours, and the remorse- 
 less onward march of a soulless Destiny. 
 
 Thus: 
 
 " Spirit of the Pities. 
 What is the creed that these rich rites disclose ? 
 
 Spirit of the Years. 
 A local thing called Christianity, 
 Which the wild dramas of this wheeling sphere 
 Include, with divers other such, in dim 
 Pathetical, and brief parentheses ; 
 Beyond whose reach, uninfluenced, unconcerned, 
 The systems of the suns go sweeping on 
 With all their many-mortalled planet train 
 In mathematic roll unceasingly." 
 
 That is not very good poetry the 
 lines limp and are unmelodious but it 
 
 47
 
 TTbe 2>lpinenes8 of tbe l)uman 
 
 well expresses the idea that weighs so 
 heavily upon some minds; the idea that 
 Christianity may be, after all, a mere 
 " local thing," and that " the systems of 
 " the suns go sweeping on," hurled along 
 by blind mechanical forces, with no con- 
 scious Deity at the helm. 
 
 With almost amazing suddenness, as if 
 intended as a corrective to these despairing 
 dreams, came Dr Wallace's very remark- 
 able book, " Man's Place in the Universe." 
 With force and scientific knowledge the 
 author maintains that the real object of 
 the existence of the universe is to develop 
 " a living soul within the perishable body " 
 of man, and that this planet is the one spot 
 chosen, the only possible spot, for the 
 achievement of that end, an end, bear in 
 mind, of immeasurably greater importance 
 than the mere mechanical arrangements of 
 any number of stellar universes. 
 
 The real point is this. Has not Dr 
 Wallace brought forward some very strong 
 scientific reasons for believing that the old 
 geocentric theory of the universe was, after 
 all, not so far from the mark ? Has he not 
 enormously strengthened the cause of Re- 
 ligion, and put an entirely new weapon into 
 the hands of the defenders of Christianity ? 
 48
 
 ftbe Divfneness of tbe Ifouman 
 
 I am surprised that the Churches have not 
 as yet clearly discerned this. He has 
 placed in their hands the strongest and 
 keenest sword that time has ever forged. 
 Can they not see that he is implicitly 
 dealing the deadliest blow that has ever 
 been dealt to that scientific 1 belittling of 
 our planet, which made the Drama of 
 Calvary appear but a local episode, beside 
 the tremendous grandeur of the spectacle 
 of endless inhabited worlds filling the 
 enormous cosmic spaces, each, doubtless, 
 with its own tragedy of sin and redemp- 
 tion? It is not impossible that in this 
 particular instance the original instinct of 
 the Christian Church was a sound instinct. 
 Christian thinkers felt, and justly felt, that 
 the Death and Resurrection of Jesus Christ 
 were events of such stupendous ethical, 
 social, and spiritual import, that the planet 
 upon which they took place must be a 
 wholly exceptional orb, constructed and 
 maintained for wholly exceptional and tran- 
 scendentally important issues. 
 
 1 Dr Wallace's point, of course, is that the older view is 
 not really " scientific," but pseudo-scientific and mistaken. 
 This accounts for the acrimony and bitterness which the 
 statement of his theory seems to have raised in some 
 quarters. The spirit of narrowness and dogmatism is by 
 no means always confined to theology. 
 
 D 49
 
 Ube Divfneness of tbe Ifouman 
 
 Orthodox science admits that this planet 
 may be the only sphere that could have 
 evolved life, " as we know it." But is not 
 life, "as we know it," a thing of im- 
 measurable value? Upon this planet, in 
 some way, the idea has been reached that 
 there resides an unfathomable divineness 
 in the human, that " God is love" and that 
 " he that dwelleth in love, dwelleth in 
 " God, and God in him." We cannot con- 
 ceive of a higher spiritual evolution than 
 this. There must be something final and 
 absolute about it. 
 
 So also, in a less exalted sphere, there 
 must be something final and absolute in 
 such ideas of beauty as those attained by 
 Phidias, by Titian, by Michael Angelo. 
 Moreover, if our star be indeed the centre 
 of the stellar spaces, and the conscious 
 pivot, so to speak, upon which the whole 
 unconscious cosmos revolves, how vast be- 
 comes the importance of England for the 
 moment, the centre of the cosmic centre : 
 how fateful must be English destiny ! 
 
 But the spiritual side of the matter is 
 the most profoundly moving and attractive. 
 If Dr Wallace is right, we have been 
 strangely misled. Our lordly science has 
 suffered itself to be dazzled, as children 
 
 5
 
 Dlvfneness of tbe imnum 
 
 are dazzled. We have been blinded by 
 the soulless glitter of countless suns and 
 stars, mere golden lamps in God's palace, 
 while the real central glory of the whole 
 measureless cosmos love, love as shown 
 on Calvary lay here, often disregarded, 
 at our very feet.
 
 THE FALL OF WOMAN 
 
 Reprinted by permission from 
 ' ' The Contemporary Jte-viftv "
 
 " THERE was war in heaven" l This single 
 little phrase, it often seems to me, may 
 throw light upon much that at first appears 
 hopelessly puzzling in the long strange 
 record of human love. For some years it 
 has been the habit of English thinkers, 
 following the lead of Huxley, Darwin, 
 Spencer, Tyndall, to assume that the theory 
 of evolution was a sufficient explanation of 
 the history of the human race, and that 
 the gradual uplifting of man from the 
 animal sphere contained in it the key to 
 the mystery of love. But does it contain 
 the entire key ? Is there not still a vast 
 residuum of fact wholly unexplained either 
 by the theories of " natural selection " or 
 " sexual selection " ? On the whole, I am 
 inclined to think that, if we dispassionately 
 survey the infinitely complex sexual situa- 
 tion as to-day placed before us, we shall 
 be led to believe that though the Dar- 
 winian theory explains much, it does not 
 
 1 Revelation xii. 7. 
 
 55
 
 Ube fall of Woman 
 
 cover all the facts. There must be some- 
 thing more behind. It is certain that there 
 has been an upward evolution; that we 
 can see clearly. But there seems also, in 
 the history of the race, to have been a 
 downward evolution. What Darwin realised 
 so forcibly may possibly have been the 
 series of phenomena accompanying a rise, 
 or an effort to rise, from an original fall. 
 It is not impossible that the account of the 
 origin of evil given in the Book of Genesis 
 may contain in it a vast amount of literal 
 world-truth. The expression I quoted from 
 the Book of Revelation, " there was ivar in 
 " heaven" with its context, seems to sup- 
 plement the account given in Genesis, and 
 it powerfully suggests the idea that in 
 some way it was indeed the lapse of woman 
 from her proper post of angelic interpreter 
 of the sweetest and tenderest side of the 
 Divine nature to man, which brought sin 
 into the world. The more clearly we 
 realise the difference, the measureless differ- 
 ence, between what woman is and what she 
 might be, between what love is and what 
 it should be, the more we shall be led to 
 surmise that there must indeed have occurred 
 in the remote past some terrible error, some 
 soul-darkening catastrophe. In no other 
 
 56
 
 TTbe jfall of Moman 
 
 way can we believe it possible that woman 
 could have been so changed. For it is 
 undeniable that the currents which flow 
 through her delicately-balanced organism 
 have been, as a matter of historic fact, 
 currents of debased origin almost as often 
 as of Divine impulse and suggestion. 
 
 I think we may take it that the key to 
 the immense mystery can be found in the 
 collection of wonderful documents which 
 we call the Bible, and that the key lies in 
 what I may call the spiritual Darwinianism 
 which pervades, as it seems to me, those 
 documents from first to last. Throughout 
 the Bible which, be it remembered, is by 
 no means a wholly optimistic Book runs 
 the idea of an unceasing and passionate 
 " struggle for life." But the Bible does 
 not deal, as does Darwin, with a mere sur- 
 face struggle. It takes our thought out 
 of the visible sphere of things, and places 
 before us a picture of terrible internecine 
 warfare, perpetual warfare, waged between 
 two opposite classes of angelic combatants. 
 There is far more in the Bible than in 
 "Paradise Lost" and the "Pilgrim's 
 " Progress," but the Bible practically con- 
 tains both these books, or, at any rate, the 
 deep spiritual truths suggested by them. 
 
 57
 
 ttbe fall of Moman 
 
 " There was war in heaven : Michael and 
 " his angels fought against the dragon / and 
 " the dragon fought and his angels" The 
 moment that we grasp this idea of possible 
 angelic conflict, grasp it as an actual fact, a 
 fact as real as and of far greater moment 
 than the wars we witness upon earth, we 
 begin to get at the truth which I said must 
 lie behind Darwin's theories; and when 
 we realise that sex-issues may, nay must, 
 play an important, or probably a determin- 
 ing part in this conflict, may indeed be the 
 very cause and goal of it, we begin to gain 
 light upon the darker side of human love, 
 and upon its loftier aspects also. 
 
 " The sons of God saw the daughters of 
 " men that they were fair; and they took them 
 " wives of all which they chose. n 1 The 
 expression " sons of God " in this context 
 must refer to beings of a different race, 
 but some critics have held that it does not 
 necessarily refer to beings of a higher race. 
 It has been believed that the "sons of 
 " God " in this particular instance might 
 have been some of the fallen angels, some 
 of those against whom Michael and the 
 higher angels are said to have " fought," 
 and who were ultimately excluded from 
 
 1 Genesis vi. 2. 
 58
 
 ZTbe jfall of Woman 
 
 heaven. But, guarding oneself against any 
 over-speculative tendency, such a passage, 
 none the less, makes one thoughtful. One 
 can hardly help asking oneself, with more 
 and more of wonder, what is the meaning 
 of this strange beauty of woman, which 
 even " the sons of God " longed to possess 
 but which we, we into whose human 
 keeping it has passed for a time, often heed 
 as little as the flowers we gather and fling 
 away. The Bible, from end to end, is a 
 Book saturated with a profound sense of 
 the importance of this planet, and of the 
 human race, the dually constituted human 
 race; and it was evidently a leading idea 
 of the greatly inspired men who wrote the 
 Bible that at the very heart of the world- 
 conflict stands woman, and that, in some 
 mystical but most real way, two classes of 
 angelic beings, a higher and a lower, have 
 been for an enormous period of time ever 
 since the fall, whatever that may exactly 
 imply contending over her. 1 The Bible, 
 in fact, presents us with a picture of the 
 planet and humanity very nearly akin to 
 that suggested by Dr Wallace in his 
 "Man's Place in the Universe." Our 
 
 1 There may be more of literal truth in Rossetti's poem, 
 " Lilith," than the writer imagined. 
 
 59
 
 jfall of Woman 
 
 world is regarded as in very truth the 
 centre of things, and humanity, as we see 
 it, is held to be in close connection with 
 two unseen armies here it is the Bible 
 view more particularly that I am speaking 
 of who use our human nature, our bodies, 
 our passions, our crimes, our virtues, our 
 needs, our desires, as their weapons, and 
 our earth as their battlefield. We are in 
 no sense alone. We are placed, rather 
 helplessly placed, exactly midway between 
 two vast struggling hosts, and we feel, 
 especially those of us who are " sensitives," 
 the electrical currents, the stormy influ- 
 ences, proceeding from both groups of 
 warriors. We hear the bugles sound from 
 both camps, and we are often puzzled, 
 startled, and confused. That, certainly, 
 whether we like it or not, seems to be the 
 Biblical statementof the position of man. It 
 is not a pleasant position, and, as the Bible 
 everywhere insists, it is extremely critical. 
 Moreover, " the angels desire to look 
 " into " mortal affairs, finding our pro- 
 ceedings of vital importance to themselves, 
 just as theirs are to us. There may be 
 points, I sometimes think, in which our 
 humanity, clothed with a garment of won- 
 derfully wrought flesh, is superior to both 
 60
 
 TTfoe jfall ot TKHoman 
 
 classes of battling angels. Some of them, 
 as we have seen, if we take the suggestion 
 literally, fell in love with the human 
 beauty of " the daughters of men." More 
 and more, as we ponder, the complexity 
 increases. More and more we see what 
 vast issues may really hinge on a right 
 interpretation of the part that woman is 
 meant to play in the world-drama, a part 
 certainly very different from that which she 
 to-day is playing. More and more we 
 begin to understand how it is that her 
 nature, mysteriously poised as it seems to 
 be between some supreme Divine Beauty 
 and some altogether lower Satanic attrac- 
 tion, has utterly puzzled thinker after 
 thinker, sage after sage, poet after poet. 
 We shall understand Hugo when, in a sin- 
 gular poem, 1 written in his old age and 
 entitled " La Femme," he says : 
 
 " Je 1'ai dit quelque part, les penseurs d'autrefois, 
 Epiant 1'inconnu dans ses plus noires lois, 
 Ont tous etudie la formation d'Eve. 
 L'un en fit son problme et 1'autre en fit son reve. 
 L'horreur sacree etant dans tout, se pourrait-il 
 Que la femme, cet etre obscur, puissant, subtil, 
 Fut double, et tout ensemble ignoree et charnelle, 
 Fit hors d'elle 1'aurore, ayant la nuit en elle ? " 
 
 1 In " Toute la Lyre." 
 
 61
 
 TTbe ffall of Woman 
 
 " La femme est une gloire et peut etre une honte 
 Pour 1'ouvrier divin et suspect qui la fit. 
 A tout le bien, a tout le mal, elle sufHt. 
 Haine, amour, fange, esprit, fievre, elle participe 
 Du gourfre, et la matiere aveugle est son principe." 
 
 " Non, rien ne nous dira ce que peut etre au fond 
 Get etre en qui Satan avec Dieu se confond. 
 Elle resume 1'ombre enorme en son essence." 
 
 We shall also understand our own poet, 
 Arthur O'Shaughnessy, when in a poem 1 
 called " Creation," he wrote : 
 
 " And God said, * Let us make a thing most fair, 
 
 A Woman with gold hair, and eyes all blue' : 
 He took from the sun gold and made her hair, 
 And for her eyes He took His heaven's own hue. 
 
 " He sought in every precious place and store, 
 And gathered all sweet essences that are 
 In all the bodies : so He made one more, 
 Her body, the most beautiful by far. 
 
 " Pure coral with pure pearl engendering, 
 
 Bore her the fairest flower of the sea ; 
 And for the wonder of that new-made thing 
 God ceased then, and nothing more made He. 
 
 " So the beginning of her was this way : 
 
 Full of sea savours, beautiful and good, 
 Made of sun, sky, and sea, more fair than they 
 On the green margin of the sea she stood." 
 
 1 In " An Epic of Women." 
 62
 
 TTbe fall of Woman 
 
 Gradually, I think, it will dawn upon us 
 that, after all, we need the Bible theory, 
 or revelation, of a fall from the angelic 
 sphere to supplement Darwin's theory of 
 an ascent from the animal sphere. It is 
 very possible that man never had any 
 business to enter the animal sphere at all. 
 If it be true that God is a dual Being, 
 that Christ's personality was the complete 
 dual form of personality, and that it is only 
 through being " clothed upon " with this 
 dual nature that we can really be " in the 
 "Lord" mix, that is to say, with the 
 Divine inner sweetness of the very heart 
 of God we begin to understand what the 
 strange drama of human history may really 
 mean. In some way, by some terrible 
 blunder, or crime, the sexes have become 
 separated and forced into a largely anta- 
 gonistic relation; the life-currents, flowing 
 straight from Christ and God, which woman 
 should convey through her organism to 
 man, have been intercepted and perverted ; 
 woman has become a tempter where she 
 should have been a redeemer, and man has 
 become a destroyer where he should have 
 saved. All that should have been orderly 
 and beautiful has become disorderly. Satan, 
 in striking at woman, has struck right at 
 
 63
 
 ZTbe jfall of Moman 
 
 the heart of God, for, by introducing dis- 
 order into the unfallen feminine nature, he 
 delivered a deadly blow at the purest and 
 tenderest thing in the whole universe, and 
 blocked the channel through which the 
 purest and tenderest Divine life-currents 
 should flow out to the world and to man. 
 He, in effect, by degrading and poisoning 
 her true nature, severed woman from God, 1 
 and, as a necessary consequence, to a large 
 degree, though not wholly, separated man 
 from God. The crimes, the wars, the 
 horrors, the agonies, which have since en- 
 sued have been the inevitable sequel, the 
 planned and purposed sequel, of this one 
 stupendous stroke : Milton, in " Paradise 
 " Lost," seems to have hovered on the verge 
 of an apprehension of the truth, but never 
 to have fully grasped it. The pollution of 
 the soul of woman would, evidently and 
 certainly, bring about results that would 
 affect the whole condition, material and 
 physical, of our planet. Such disorderly 
 influences would be introduced into human 
 
 1 A process which those human beings who wilfully 
 injure and degrade woman in some measure repeat, with 
 the same necessary consequence of to some extent severing 
 themselves from God ; partly by producing in their own 
 souls a chronic state of blindness as to woman's truer and 
 higher nature. 
 
 64
 
 TTbe ffall of Woman 
 
 life that a state of affairs might very well 
 follow which, later on, would necessitate, for 
 its amelioration, just such a huge upward 
 effort as Darwin discerned and described. 
 No words could possibly be found strong 
 enough to picture the effect which would be 
 produced on a hitherto happy and harmoni- 
 ous world by a successful attempt at the cor- 
 ruption of the higher side of humanity, for 
 the woman was originally the higher side, by 
 some insidious alien force. One can readily 
 imagine that, if the Creator of our universe 
 is indeed a dual Being, feminine and 
 masculine in nature, as is clearly indicated 
 in the Bible, and if the unfallen human 
 woman was a direct emanation from the 
 feminine side of God, and was expressly 
 charged to convey to the world the glory, 
 the tenderness, the beauty, resident in 
 that side of the Divine one can easily 
 believe that, if this is so, any definite de- 
 terioration of the soul-structure of woman, 
 any pervasion of her being by lower 
 magnetic currents, would bring about a 
 disaster almost inconceivable in its magni- 
 tude. 
 
 Let the mind swiftly travel through 
 human history, think of the part that the 
 "double" woman of whom Hugo speaks 
 E 65
 
 ZTbe fall of Woman 
 
 has played, and then realise the condition 
 to-day of our great cities ; watch the faces 
 of the poor fallen women in London streets 
 at night, and realise that this horror of 
 corruption, this slow decomposition of the 
 diviner soul of humanity, attended by 
 steady degradation of the physical nature 
 as well, has gone on for numberless past 
 ages ; realise also that the actual base 
 pleasure of destroying has been felt in some 
 Satanic region of the universe throughout 
 the centuries, and is being felt to-day; 
 realise and ponder upon all this, and you 
 will distinctly apprehend that the fall of 
 woman, poetically described in the Book of 
 Genesis, may be no mere legend, but the 
 most vital, the most far-reaching, and the 
 most terribly significant fact of all human 
 and planetary history. 
 
 Such an event, as I say, would be far- 
 reaching in its consequences. Its results 
 would extend both infinitely upward and 
 infinitely downward. Its reverberations, its 
 reflex action, would travel from star to star ; 
 other races, on other planets, might be 
 affected by it. It would bring about a 
 divorce between the two essential sides, the 
 two necessary poles, of Being, the masculine 
 and the feminine, and would exercise a 
 66
 
 jfall ot Woman 
 
 disrupting influence upon the whole cosmos. 
 Humanity seems to be placed in the central 
 zone of existence, in direct connection with 
 both upper and lower Powers. 1 If, as I 
 suggested, we can hear the bugles sound 
 from both camps of celestial combatants, 
 it is probable that they also hear and are 
 thrilled by the war-music, and still more 
 by the love-music, of the human race. 
 Looking even higher than this, we may 
 surmise that unfallen man and woman 
 must have been in such intimate con- 
 tact, such inseparable alliance, such close 
 organic touch, with their Maker, and the 
 unfallen material world must have been in 
 such hitherto indivisible union with man 
 and woman, that a sudden violent divorce 
 between the male and female sides of 
 humanity the Bible accounts of the Fall 
 suggest extreme suddenness and violence 
 could not fail to react upon the associated 
 masculine and feminine sides of the Divine 
 Being; and also upon every flower, every 
 
 1 " Pour qu'aucun echelon ne manque a 1'mfini, 
 Que Tazur divin reste aux tenebres uni, 
 Que la transition des gouffres soit possible, 
 II fautque rhomme soit ; car, dans Tinaccessible, 
 Entre 1'etre d'en bas et les etres des cieux, 
 Les humanites sont des ponts mysterieux." 
 " Dialogue avec 1'Esprit," in Victor Hugo's " Derniere 
 Gerbe." 
 
 67
 
 TCbe ffall of THfloman 
 
 delicate planetary structure, every sunbeam, 
 every sea-wave, wrought by the hand and 
 upheld by the loving force of that Being. 
 It is not irreverent to say, indeed it seems 
 a self-evident thing, that if man and woman, 
 as originally constituted, were a part and 
 portion of their Maker " in Him we live, 
 " and move, and have our being " the 
 terrible shock of the Satanic degradation 
 of the human womanhood would be felt by 
 the divine Womanhood. God, at that date 
 in the world's history, if the Bible record 
 be true, must have been in the closest 
 sympathy with man. 
 
 Science is daily enabling us to under- 
 stand more clearly what may have taken 
 place, by enabling us more completely 
 to realise the solidarity of all things. 
 We can grasp the fact that the visible 
 strife around us is only the outward 
 manifestation of a far more deadly unseen 
 battle, and that the victory or defeat of 
 the higher forces upon our small planet 
 may involve the victory or defeat of 
 corresponding forces throughout the uni- 
 verse. We can infer that the fall of 
 woman may have made the Incarnation a 
 necessity, as a sort of divine counter-stroke. 
 We are, in fact, brought back in a very 
 68
 
 ZTbe jfall of Woman 
 
 curious way, through what may be termed 
 the theology of science, to something re- 
 sembling the theology of Milton. The 
 figures in Milton's Epic once more become 
 real figures, indeed terribly real figures, 
 though we are not compelled to conceive 
 of their motives and actions exactly as he 
 did. The Bible, which, during the latter 
 quarter of the nineteenth century, was 
 looked upon by many thoughtful people as 
 a legendary work, full of anthropomorphic 
 ideas and suggestions, is beginning, on the 
 contrary, to stand out as in some respects 
 an almost painfully literal and accurate 
 summary of what has happened. It adds 
 to human science its own divine science, 
 and makes hitherto insoluble mysteries 
 clear. Christ was much more than a great 
 spiritual teacher, much more than the 
 world's redeemer in a merely general and 
 philanthropic sense ; He came into acute 
 personal contact with personal powers of 
 evil, with the very powers, in fact, which 
 plotted woman's fall. Woman, as origin- 
 ally formed, bestowed perfect love, which 
 is endless life, upon man; perfect love, 
 perfect joy, the passion that is one with 
 holiness, the sense of the pure inner 
 secrets of sunshine and starshine, the sense 
 69
 
 jfall of Woman 
 
 of the beauty and wonder of the world of 
 matter ; l the sense still felt by such poets 
 as Shelley, Wordsworth, Swinburne, with 
 extraordinary intensity of some loving 
 tender spirit within the sunsets, behind the 
 mystery of the mountains, within the light 
 and jewelled radiance of the sea. The 
 contest between Christ, " Pbomme tfoifc," 
 and " Ib/is, Pange noir" 2 was no poetic 
 dream or fancy. It was the most definite 
 and actual conflict that history has wit- 
 nessed, and it was fought, most distinctly 
 fought, in behalf of life, love, woman and 
 in behalf also of the whole glory and 
 splendour of Nature, for this glory, this 
 splendour, vanish when woman, Nature's 
 sovereign, passes under the control of evil. 
 Christ's agony contained within it the in- 
 tolerable agony of woman, and the pain 
 even deeper, if possible of all angelic 
 beings who, through epoch after epoch, 
 have helplessly witnessed her agony and 
 have vainly striven to save. The horrors 
 
 1 In the great cosmic harmony woman seems to represent 
 matter, man represents force. Matter and force in con- 
 junction form the universe. 
 2 " O tenebres, le ciel est une sombre enceinte 
 
 Dont vous fermez la porte, oui, mais Tame a la cle ! 
 Et la nuit se partage, etant sinistre et sainte, 
 Entre Iblis, Tange noir, et Christ, Thornine etoileY 1 
 
 " Derniere Gerbe." 
 
 70
 
 fall of Woman 
 
 attendant upon Armenian and Macedonian 
 massacres are brought tangibly before us, 
 and we shudder as we read. Yet they 
 are but a shadow compared to the age- 
 long suffering of woman, the anguish 
 which surpasses all other anguish, that of 
 the higher soul trampled beneath lower 
 instincts, and gradually itself forced to 
 develop lower instincts in turn. If the 
 original fault was hers, if in the first in- 
 stance she yielded to some inconceivably 
 subtle temptation, she has terribly expiated 
 her error. 
 
 There is yet another side of the matter 
 which does not seem to have received 
 sufficient consideration. We know what 
 incredible crimes have been committed 
 upon earth through jealousy and the lust 
 of revenge ; we need only turn to the 
 play of " Othello " to find a supreme 
 dramatic statement of the darker side of 
 human passion. But love and hate may 
 both be immeasurably deepened and in- 
 tensified in spiritual regions, and among 
 spiritual beings. If it be true, as some 
 religious writers have supposed, that man 
 and woman, had they been found worthy, 
 were to be exalted to the angelic status, 
 were even to take the place of the angels
 
 3fall of TKHoman 
 
 who had fallen 1 or if the angels who 
 " kept not their first estate " imagined that 
 this was God's intention we can under- 
 stand that such works as Dante's "Divina 
 " Commedia," Hugo's " La Fin de Satan," 
 Bunyan's "Pilgrim's Progress," far from 
 being over-literal, are even, in a sense, 
 under-literal. Not one of them, in spite 
 of the power and range of the genius that 
 speaks in each, would adequately render 
 the passion of hate that may have lurked 
 around that cradle of the human race, the 
 far-off Garden of Paradise ; hate only less 
 deep, less enduring, less invincible, than 
 the passion of love that watched over the 
 infant humanity, and, ages later, drew 
 
 1 There is another, and it may be a truer, way of look- 
 ing at the matter. It is possible that humanity may be 
 used, not to displace, but to restore, the fallen angelic 
 creation. The human race, with its amazingly mixed and 
 complex character a character which we are only just be- 
 ginning to understand may be the only available link 
 between unfallen and fallen angelic beings. In human 
 beings, as at present constituted, there is something of the 
 animal, something of the devil, something of the angel, 
 and, we may say with perfect truth and reverence, some- 
 thing of God. Is it not possible that the divine fire of 
 redemption could only reach a fallen angelic world through 
 a fallen human world a world possessing affinities both 
 with fallen and unfallen angelic beings, and also, through 
 Christ's humanity, inseparably linked to God ? If there 
 be any truth in this idea, the task set before the human 
 race is indeed stupendous in its magnitude, and beyond all 
 words sublime in its possibilities. 
 
 72
 
 jfall of Woman 
 
 Christ from heaven to redeem and to re- 
 store; only less profound than the love 
 which, on the human side, met the advanc- 
 ing Christ with such a cry of joy, such a 
 passion of adoration. If the sin of Eve, in 
 giving ear to some lower suggestion, was 
 both the symbol and cause of the fall of 
 woman, the act of one who washed Christ's 
 feet " with tears " and wiped them " with 
 " the hairs of her head " was the em- 
 bodiment and symbol of woman's immense 
 repentance. 
 
 It is well to recall that the historic de- 
 gradation of woman has been so complete 
 that it requires an effort which women 
 themselves often refuse to make even 
 to realise imaginatively what the higher 
 womanhood might mean. We have to turn 
 to very rare instances in human life in order 
 to see it incarnated, and to the more sensi- 
 tively organised poets to see it depicted. 
 The dreams of Rossetti, both as poet and 
 draftsman, were always of an ideal woman- 
 hood. The face of Beatrice in his great 
 painting, " Beata Beatrix," was drawn from 
 his memory of the face of his wife ; but 
 he introduced into the picture that strange 
 sense of the immortality of human beauty 
 
 73
 
 fall of Woman 
 
 which always haunted him, the imperative 
 suggestion of some deathless glory of per- 
 fect womanhood. Shelley's idea of woman 
 was always of the unfallen woman. The 
 woman he describes in " Laon and Cy thna " 
 is hardly modelled upon the human woman 
 of the nineteenth century; the poet is 
 dreaming of woman as she might have been 
 in Paradise. We may incidentally observe 
 that it was for this very reason that Shelley 
 failed so completely to evolve a harmony 
 from his actual love-life upon earth, and 
 made so many astounding blunders. He 
 never saw woman as she really is. He met 
 the eyes of the unfallen Eve, and did not 
 realise the significance of the change that 
 has taken place. He did not understand 
 that woman, having once allowed a lower 
 magnetism to possess and dominate her, 
 henceforth operated only partly as the ac- 
 credited messenger from the Most High 
 partly also as the skilful and subtle expon- 
 ent of dangerous and destructive forces. 
 
 I believe that, though the thoughtful 
 women of to-day are confused and puzzled 
 beyond measure, though they often claim 
 their " rights " with almost hysterical vio- 
 lence, and though they are often leading us 
 quite on a wrong track, they are, none the 
 
 74
 
 TTbe jfall of Woman 
 
 less, absolutely right in their main idea 
 an idea which they insist upon with painful 
 eagerness. They are right when they tell 
 us that woman " belongs to God," that she 
 is not made to be merely man's slave and 
 chattel, and that she represents the higher 
 side, because the more interior side, of 
 Divine Being. She, in fact, represents, or 
 ought to represent, the principle of Divine 
 Love. She is intended to convey to man 
 vibrations proceeding straight from the very 
 heart of Being, divine vibrations without 
 which he can in no real sense be said to 
 exist. For humanity, as we see it around 
 us to-day, is only a mutilated one-sided 
 humanity, a phantom race. Men and 
 women move along, each on their separate 
 paths, and no true blending, no divine mar- 
 riage, is possible. We have been tricked 
 and misinformed, we have all been hope- 
 lessly misled. The "dual" manhood and 
 womanhood has hardly as yet been devel- 
 oped or redeveloped among us. Probably 
 the mystical writers on these subjects are 
 very near the truth when they suggest that 
 some vital change in the physical consti- 
 tution of man was wrought when the 
 catastrophe which we call "the Fall" 
 occurred. Some profound bodily degrada- 
 
 75
 
 jfall of 
 
 tion took place, 1 and woman and man now 
 approach one another under very imperfect 
 conditions. They have, as a rule, lost the 
 power of conveying to one another, con- 
 sciously and organically, divine life-currents. 
 It is likely that our notion of what love 
 ought to be is so far below the true idea 
 that it can hardly be said to involve any 
 adequate conception of love at all. Love, 
 even as the poets conceive it, is a weak and 
 frail thing compared to the spiritual reality. 
 There is, somewhere in the universe, a sex- 
 love, unspeakable in its purity, inconceivable 
 in its intensity, and a joy of which we can 
 hardly dare to dream. 
 
 If these thoughts have any validity, the 
 sexual problem becomes more easy to under- 
 stand, though it is impossible to deny that 
 it becomes at the same time infinitely more 
 complex, and also darker and sadder. If God 
 be "dual," if this vast universe is conducted 
 and can only be conducted on a sex-basis, 
 and if it is that sex-basis which was attacked 
 by an antagonistic Power at the time of 
 " the Fall " and I think something like this 
 is beginning to be the view of the matter 
 
 1 It is the age-long effort to rise from this degradation 
 which we see, and call " evolution." 
 
 76
 
 Ube jfall of TKKoman 
 
 held by the deepest and most thoughtful 
 modern minds then man and woman are in 
 a position more serious, and the Bible is more 
 tremendously true, than we have ever im- 
 agined. We ought not to become pessimists 
 against despair and pessimism we ought 
 most strongly to struggle, but we cannot fail 
 to realise that the optimism which prevailed 
 among religious writers some twenty or thirty 
 years ago, and which so largely coloured 
 human thought up to the close of the last 
 century, was somewhat shallow, somewhat 
 premature. Men were, in fact, a little 
 over-hopeful. Writers like Emerson, Theo- 
 dore Parker, Channing, Frances Power 
 Cobbe, Stopford Brooke, Charles Kingsley, 
 filled as they all were with a noble passion 
 of love for God and humanity, did not 
 altogether realise the darker side of things, 
 and, in especial, they did not see the deeper 
 and more terrible questions raised by the 
 sex-problem as we see them. It is a long 
 cry from the thought of Emerson to the 
 thought of Thomas Hardy, but we can 
 scarcely doubt that Mr Hardy's pessimism 
 does in truth represent the main current of 
 modern ideas better than the eager hope- 
 fulness of Emerson. When, at the end of 
 "Tess of the d'Urbervilles," Mr Hardy 
 
 77
 
 jpall of Moman 
 
 wrote, " * justice ' was done, and the Presi- 
 " dent of the Immortals (in JEs chyle an -phrase) 
 " had ended his sport with Tm," he wrote, 
 I think, some of the saddest words in human 
 literature, but he wrote words which must 
 to-day find a responsive echo in thousands 
 of human hearts. For, when he wrote 
 those words, Mr Hardy had in his mind 
 what so many feel and saw what so many 
 see that there are inexorable world-forces 
 which torture human beings by leading 
 them into impossible situations, as Tess and 
 her husband were led and that behind 
 those forces, sometimes apparently direct- 
 ing them, stand conscious unseen spiritual 
 personalities, 1 who, it would almost appear, 
 take delight in human agony, and make 
 " sport " out of our love and our sorrow. 
 
 Still, even here, we are brought back 
 to our main thesis. If Clare had been a 
 stronger and more percipient man, if he had 
 realised that the forces of convention were 
 as nothing compared to the force and 
 majesty of love, if he had only been able 
 
 1 The Bible is loaded with this idea, from cover to cover, 
 and the Greek tragedies are full of it. Maeterlinck to-day 
 frequently touches upon it. But the optimists of the last 
 century only dwelt upon the brighter passages in the Bible, 
 and the deep sadness of the real Greek mind they did not 
 discern at all. 
 
 78
 
 ZTfoe jfall of Woman 
 
 to grasp that on that fateful wedding-night 
 he and Tess stood face to face with unseen 
 powers, powers which were at that moment 
 shaping their entire future destiny, and that 
 he was called upon to make a solemn choice, 
 "brief and yet endless," a choice which 
 might, as in fact it did, decide the course, 
 for joy or despair, of many other lives if, in 
 particular, he had understood that through 
 the eyes of Tess the eyes of his one chosen 
 fellow-spirit looked out upon him, a fellow- 
 spirit chosen for him perhaps ages before his 
 or her birth into their present bodies, and 
 wrestled for, it may be, in previous for- 
 gotten or almost forgotten existences 1 if 
 he, the lover, could, in one vast flash of 
 thought, have apprehended the exact posi- 
 tion in which he and the loving, appealing 
 woman stood then, most surely, his love 
 and the woman's love united would have 
 
 1 " I have been here before, 
 
 But when or how I cannot tell : 
 I know the grass beyond the door, 
 
 The sweet keen smell, 
 The sighing sound, the lights around the shore. 
 
 " You have been mine before, 
 
 How long ago I may not know : 
 But just when at that swallow's soar 
 
 Your neck turned so, 
 Some veil did fall, I knew it all of yore." 
 
 "Sudden Light." ROSSETTI. 
 
 79
 
 ZIbe ffall of Woman 
 
 surged into a torrent of God-power that 
 would have swept away for ever all demons 
 and demoniac suggestions; there would have 
 been no further "sport " for "the President 
 " of the Immortals " ; the angel in the 
 husband would have blended with the angel 
 in the bride, there would have been no 
 darker side of human love, but only light, 
 joy, peace, the youth that becomes eternal 
 through the love that is eternal. 
 
 It is well also to bear in mind that if, as 
 I have been suggesting, the shock of the 
 Fall of woman was felt throughout the 
 whole material universe, that whole uni- 
 verse, on the other hand, would instantly 
 be thrilled into diviner life by her redemp- 
 tion and restoration. The glory of the 
 sun poured over wide expanses of sapphire 
 sea, the mystery of the starlit heaven, the 
 golden or fiery radiance of an August sun- 
 set, the splendour of one perfect crimson 
 rose each of these things would affect in 
 some way a loveless gazer, but would pro- 
 duce a wholly different impression upon 
 two eager-hearted lovers. The loveless 
 eyes would discern only the outward glitter 
 of stars and sun, only the external bright- 
 ness of the sunset, only the red material 
 80
 
 ZTbe jfall of Woman 
 
 brilliance of the flower. But the souls of 
 the lovers would commune with the spiritual 
 force which lies behind and within sunlight 
 and starlight, the force which is Light, for 
 it is Love : the souls of the woman and 
 man, drawing upon the inexhaustible powers 
 of the mingled Divine magnetism which 
 only the impact of sex upon sex can gene- 
 rate, would pierce past the red petals of the 
 rose to the soul of the rose. For within 
 each star there is the soul of a star, and 
 within each rose the soul of a rose. But 
 we cannot understand this without woman's 
 help, for without her there would be neither 
 fragrance in the rose nor spiritual glory in 
 the starlight. It is her redeemed and trans- 
 figured soul, and the feminine passion for 
 pure beauty deepening ever within the heart 
 of man, which will ultimately enable us to 
 behold the world robed in its resurrection- 
 raiment : to see woman as God sees woman, 
 and the rose as its Maker sees it. 
 
 There is not a single star throughout the 
 measureless regions past which the star-rays 
 travel; not one smallest blossom amid the 
 unending multitude of flowers whose scent 
 each summer fills forest upon forest, meadow 
 after meadow, hillside beyond hillside; not 
 one bluest wavelet among the innumerable 
 
 F 8l
 
 jfall of Woman 
 
 ripples of lake or river or sea ; there is not 
 one of these which will not in some way, 
 not merely metaphorical but strangely literal, 
 respond to the sceptre of woman the slave 
 when she becomes woman the queen. No 
 lily can win its noblest whiteness, no iris 
 its true royal purple, no rose its most 
 passionate perfume, till woman herself is 
 restored to her rightful empire. For only 
 with the eye of love can we discern the 
 glory of the outward universe ; that glory 
 resides not in material things, but in our 
 loving apprehension of them. It is the 
 human passion of love that bestows its 
 passionate beauty upon rose and lily, its 
 golden splendour upon sun and star, and to 
 create and sustain that passion of noble love 
 in the heart of humanity is, and will ever 
 increasingly be, the prerogative of woman. 
 
 8z
 
 SCIENCE AND SYMPATHY 
 
 Reprinted by pcrmistionfrom 
 ' ' The Animalt* Guardian "
 
 SCIENCE AND SYMPATHY 
 
 " FOR my part I would rather the whole 
 " world were Anti-vivisectionist, and the 
 " progress of science, notwithstanding her 
 " beneficence to suffering humanity, ar- 
 " rested, than that the people should cease 
 " to progress in that attribute of their 
 " profoundest welfare, the love of man, 
 " an attribute that can never, I think, be 
 " sound if it does not necessitate the love 
 " of the lower creation. The cruelties of 
 " sport, fashion and science are greater 
 " blots upon our humanity than the crime 
 " against which the States contend. . . . 
 " Many of the accusations made by Anti- 
 " vivisectionists against the physiologists 
 " are absolutely true." 
 
 This passage from Dr Greville Mac- 
 Donald's letter in reference to the Bayliss 
 i). Coleridge action, published in The Daily 
 News, seems to sum up the matter with 
 great clearness, from the humanitarian 
 point of view. The sentiments are those 
 that we should expect from the son of 
 
 85
 
 Science anfc 
 
 George MacDonald, the poet and spiritual 
 thinker. 
 
 Indeed, no one possessed of the slight- 
 est poetical or humane instinct can help 
 regarding with grave apprehension the 
 increase of Vivisection in England during 
 the past thirty years. As Dr MacDonald 
 points out, the practice of vivisecting 
 animals for the simple purpose of illustrat- 
 ing already known truths sprang up about 
 twenty-five years ago, and is absolutely 
 opposed to the teaching of that great 
 surgeon, John Hunter. During these 
 twenty-five or thirty years an immense 
 change has passed over medical opinion, 
 and it is a change which, from the higher 
 and more spiritual point of view, is all for 
 the worse. It is a change in the direction 
 of an ever-increasing callousness, an ever- 
 deepening indifference to suffering. 
 
 I think that in the arguments upon the 
 subject there is often an unnecessary con- 
 fusion of ideas. It is too generally as- 
 sumed that knowledge, knowledge as such, 
 is a thing worth acquiring at any cost, or 
 at almost any cost. But is this so? Is it 
 not possible that there are many things 
 which it may be better for us not to know ? 
 The late Bishop of Durham, when preach- 
 86
 
 Science 
 
 ing upon this question in Westminster 
 Abbey, said that he could not think it 
 possible that God could have so ordered 
 the universe, as that any knowledge which 
 it was really for our benefit to acquire 
 could only be procured by such terrible 
 means. Surely he was right. What is it 
 that we are really seeking? What is the 
 highest goal that man can reach? I think 
 all truly thoughtful and earnest people will 
 reply that an increase of love, pity, sym- 
 pathy, tenderness, is the thing to strive 
 after most passionately, most unceasingly ; 
 not by any means a mere accession of 
 physiological knowledge. 
 
 Love, pity, sympathy, tenderness, are 
 themselves in a measure material things, 
 and can be to some extent dealt with by 
 science. The emotions of love and sym- 
 pathy undoubtedly depend upon most 
 subtle and complex nerve conditions, and 
 the brain which affords scope for the mani- 
 festation of such emotion is a delicate and 
 intricate structure, built up late in the 
 course of evolution, and easily arrested in 
 its finer and more spiritual process of growth. 
 Such leaders of thought as Tennyson, 
 Browning, Hugo, Martineau, Ruskin, are 
 men whose brains and nervous systems have 
 
 87
 
 Science anfc 
 
 attained the degree of development re- 
 quisite to enable them to exhibit the 
 noblest qualities of which humanity is cap- 
 able : love, pity, tenderness, sympathy. 
 These qualities are the highest, and the 
 nearest to the godlike and angelic; just as 
 instincts of cruelty and hate are the lowest, 
 and the nearest to the fiendlike. 
 
 Now the brain development which en- 
 ables love and pity to be manifested is the 
 most difficult thing in the whole universe 
 to produce. It has taken measureless ages 
 of evolution to evolve and co-ordinate the 
 immensely complex groups of delicate nerve 
 centres which enable the sensations of pity 
 and tenderness to be experienced. Now 
 that they have been produced, shall we 
 turn back and content ourselves with a 
 lower ideal ? It is not, perhaps, very diffi- 
 cult to arrest the current of spiritual pro- 
 gress in humanity represented, of course, 
 on the material side by increasing fineness 
 of nerve structure and to deflect that 
 slender stream into wrong channels. This, 
 I think, Vivisection is helping to do. And, 
 in so doing, the practice can never be 
 really beneficial, but, on the contrary, must 
 be productive of the deadliest and most 
 irreparable harm.
 
 Science ant> 
 
 Let us not allow ourselves to be led 
 aside by specious and plausible arguments. 
 The Anti-vivisectionists, as Dr Greville 
 MacDonald pointed out, may make serious 
 mistakes. They may not always be per- 
 fectly wise or judicious. Their physiology 
 may not always be absolutely sound. But, 
 none the less, they are undoubtedly fighting 
 on the right side. To call people who are 
 struggling so earnestly in the cause of the 
 humaner instincts weak or womanish or 
 hysterical, is foolish. The Anti-vivisec- 
 tionists are fighting against a real and 
 increasing evil, an evil which, if not dragged 
 into the broad honest daylight, and there 
 most strenuously combated, will in a few 
 generations completely alter the character 
 of English students of medicine. Those 
 who have noticed the difference in the 
 view of what constitutes cruelty among the 
 younger medical students of to-day as com- 
 pared with those of some thirty years ago, 
 will, I think, confirm this statement. 
 
 The public does not realise how grave 
 the matter is. Medical men, naturally, 
 support each other, and a vast deal of 
 what goes on is utterly unknown to the 
 general world. It is so difficult to speak 
 the real truth on this question without
 
 Science anb 
 
 being accused of sensationalism, and doing 
 harm. But those who know the truth will 
 bear me out in saying that the condition 
 of things on the Continent is unspeakably 
 appalling, and that this condition of things 
 is rapidly spreading here. The " big brown 
 " terrier " who figured in the Bayliss case 
 is only a single victim among myriads. And 
 each act of cruelty does its unerring work 
 in rendering the spectators of that act more 
 indifferent to the infliction of torture, less 
 sensitive as to natural and simple moral 
 distinctions. 
 
 Then there is another point. More and 
 more, for good or evil, women are beginning 
 to study physiology, and to take active part 
 in medical practice. What they ought to 
 bring into the medical arena is increasing 
 gentleness, many womanly and kindly in- 
 tuitions, the action of a keener and swifter 
 sympathy, a tenderer touch, something of 
 the knowledge of the man combined with 
 somewhat of the instinct of the angel. But 
 will they do this, can they do this, if we 
 compel them to accustom themselves to the 
 " horrible sights " Dr Greville MacDonald 
 speaks of? Are we not, when we permit 
 ourselves to torture and mutilate helpless 
 90
 
 Science ant> 
 
 animals, doing even worse than this ? Are 
 we not mutilating and destroying the fine 
 feminine susceptibilities of the girl-students 
 who have to witness such experiments? 
 Are we not irretrievably injuring the deli- 
 cate sympathies which might lead in the 
 end to the discovery of far deeper and more 
 important physiological truths than any that 
 can be reached by the infliction of needless 
 torture ? 
 
 We must remember that the feminine 
 faculty of tenderness is the saving factor in 
 a coarse and selfish world. If we teach 
 women to be cruel, our folly will react upon 
 ourselves in unforeseen and terrible ways. 
 In a certain sense pity and tenderness, 
 being the faculties latest evolved there 
 is little trace of their existence in ancient 
 history are also the frailest and the most 
 easily destroyed. If they could be extir- 
 pated, and Vivisection seems to have set 
 itself of deliberate purpose to extirpate 
 them, the world would be morally lost. No 
 amount of scientific knowledge, no fabulous 
 increase of material comforts or luxuries, 
 would ever compensate mankind for the 
 loss of its one most priceless faculty, the 
 gift of loving tenderness. 
 
 It is not any question of anaesthetics here,
 
 Science anfc 
 
 or anaesthetics there. The law as to anaes- 
 thetics will never be perfectly or completely 
 applied. It never can be. It can always 
 be evaded. The " hellish oorali " of which 
 Tennyson spoke can be used, and can 
 destroy the possibility of muscular move- 
 ment, while even intensifying the sensitive- 
 ness of the nerves. The real question is 
 as to whether we wish to develop in our 
 medical schools 1 the higher or the lower 
 instincts : the instinct of cruelty or the 
 instinct of sympathy. With great truth 
 Dr Greville MacDonald wrote : " I believe 
 " there is evidence in abundance that the 
 " students of those medical schools where 
 " the misery of suffering is least regarded 
 "in physiological laboratories, evince the 
 "least gentleness in handling the patients 
 " in the hospitals." 
 
 But our English medical men have 
 hitherto been so pre-eminently distinguished 
 for a wide and strong humanity, that one 
 feels that some bewildering, almost magic, 
 change must have come over them. It is 
 scarcely credible that descendants of great 
 
 1 The effect upon the very numerous assistants and 
 attendants has also to be considered. What must be the 
 condition of mind of those who have to feed and look 
 after the unfortunate, mutilated, three-parts dead but not 
 quite dead animals, from operation to operation ? 
 
 92
 
 Science ant> 
 
 English practitioners who some thirty years 
 ago were such eminent examples of kind- 
 ness and gentleness, should to-day be found 
 supporting methods so barbarous. I recall 
 to mind such large-hearted physicians as 
 Russell Reynolds, such humane surgeons 
 as Berkeley Hill. Would not they have 
 been deeply grieved at the turn things are 
 taking? Would not they have felt as I 
 am sure hundreds of medical men must to- 
 day be feeling, if their voices could only be 
 heard that, beyond and above all things, 
 it is necessary that the honour of the 
 English medical profession should be kept 
 pure and stainless ? And is not that honour 
 one with a reputation for humanity and 
 manliness ? 
 
 Mere professional esprit de corps is often 
 a most unsafe and misleading thing. To 
 medical men themselves to their higher 
 against their lower selves, if need be I 
 appeal. I am ready to believe that in 
 private life many of those who preach 
 Vivisection may be the most humane and 
 honourable of men. They are blinded by 
 the narrowness of view caused through 
 permitting themselves to be too completely 
 possessed by one idea the idea that acquisi- 
 tion of knowledge is desirable at any cost. 
 
 93
 
 Science an& 
 
 It is not well that the poorer classes 
 should every day be drawn with more and 
 more of reason to the conclusion that the 
 English medical men who regard the suffer- 
 ings of animals as of so little account, will 
 regard their sufferings as of equally little 
 account, when opportunities arise for ruth- 
 less scientific experiment. It is not well 
 that English medical students, during the 
 course of an important trial, should applaud 
 every utterance making for the maintenance 
 of Vivisection. Vivisection is, in any case, 
 so revolting that Englishmen should feel 
 that if in isolated instances the thing may 
 be necessary, it is a thing that should be 
 spoken of with pain never joked about or 
 exulted in. It is not well that the two 
 Swedish ladies who did their honest utmost 
 under very difficult circumstances to give 
 evidence should have been derided. Were 
 there no English girl-students, who, in the 
 name of their own womanhood, could have 
 come forward and supported those Swedish 
 ladies ? 
 
 Thirty years ago it was possible for 
 Moncure Con way, in his " Earthward 
 " Pilgrimage," to write of men of science 
 as the inspired prophets of the new era. 
 We then believed that the mantles of the 
 
 94
 
 Science ant) 
 
 apostles had in some sort fallen upon Huxley, 
 Tyndall, and their coadjutors. They were 
 preaching, we thought, a crusade against 
 all cruelty, all untruth, all injustice. We 
 thought that they were leading mankind 
 on in a noble conflict against the narrow- 
 ness and credulity of the Churches. We 
 may see from Mr Swinburne's " Songs 
 " before Sunrise " how deeply in sympathy 
 a great poet could be with the scientific 
 thought of the day. To him, writing 
 about the year 1870, science was one with 
 all humane and beneficent instincts. We 
 may find, too, in the writings of George 
 MacDonald and other men of his stamp, 
 ample evidence of the esteem in which 
 science was held, and of the splendid results 
 which were looked for from its growth and 
 progress. 
 
 But now ? All, alas ! is changed, terribly 
 changed. It is now Science, not the Church, 
 who stands forth as the apostle of cruelty 
 and intolerance. It is now Science who 
 claims infallibility and the right to dogma- 
 tise, to persecute, to inflict suffering. Up- 
 lifted from the hell of the Churches, we 
 are falling into a hell prepared for us 
 by a pitiless and unintelligent scientific 
 code. 
 
 95
 
 Science anfc 
 
 I use the word "unintelligent" advisedly. 
 For all real enlightenment is on the side of 
 humaneness. It is well that Mr William 
 Watson, that true poet, should have come 
 forward as a prominent champion of the 
 Anti-vivisectionist cause. Who can doubt 
 that such poets and thinkers as Words- 
 worth, Coleridge, Tennyson, Shelley, would 
 have eagerly joined hands with him? De- 
 pend upon it, the instincts of poets, as also 
 those of refined women, count for a great 
 deal in this matter. The uninstructed and 
 unimpeded male instinct is not a safe guide. 
 It needs the divine instinct, speaking 
 through the feminine and tender heart 
 of humanity, to lift and to enlighten. It 
 needs also the poetic instinct to purify and 
 inspire. 
 
 Victor Hugo, in a poem entitled " Le 
 Droit de 1' Animal," wrote : 
 
 " Oui,l'homme est responsable et rendra compte un jour. 
 Sur cette terre od 1'ombre et 1'aurore ont leur tour, 
 Sois 1'intendant de Dieu, mais 1'intendant honnete. 
 Tremble de tout abus de pouvoir sur la bete. 
 Te figures tu done etre un tel but final 
 Que tu puisses sans peur devenir infernal, 
 Vorace, sensuel, voluptueux, feroce, 
 Echiner le baudet, extenuer la rosse, 
 En lui crevant les yeux engraisser 1'ortolan 
 Et massacrer les bois trois ou quatre fois 1'an ? 
 
 96
 
 Science an& S^mpatbp 
 
 Ce gai chasseur, armant son fusil ou son piege, 
 Confine a 1'assassin et louche au sacrilege. 
 Penser, voila ton but ; vivre, voila ton droit. 
 Tuer pour jouir, non. Crois-tu done que ce soit 
 Pour donner meilleur gout a la caille rotie 
 Que le soleil ajoute une aigrette a 1'ortie, 
 Peint la mure, ou rougit la graine du sorbier ? 
 Dieu qui fait les oiseaux ne fait pas le gibier." 
 
 That is the true issue, truly stated. The 
 point is as to whether, at this commence- 
 ment of a new century, we in England are 
 to take the more spiritual, or the less 
 spiritual path. The day when English 
 medical science deliberately elects to take 
 the lower road as there are now many 
 signs that she intends doing may be a 
 very dark day for England. The past 
 has been rough and brutal enough, God 
 knows. We have had prize-fighting, bull- 
 baiting, cock-fighting, and all kinds of 
 cruel and unmanly sports. But we have 
 not yet had to endure in London the sight 
 of helpless animals deliberately tortured 
 for days and weeks, not in order to dis- 
 cover unknown data that may help us, 
 but simply in order to illustrate perfectly 
 simple and well-known points. The pe- 
 culiar and separate iniquity of the thing 
 lies in the fact that the practice of Vivi- 
 section is a complete abuse of trust. We 
 G 97
 
 Science atto 
 
 are trusted to rule over the animal world, 
 but, if we grossly abuse our trust, we may 
 bring down upon our heads penalties of 
 which we little dream. There is a spirit- 
 ual as well as a material side to all these 
 things. How do we know that by such 
 experiments we are not giving a powerful 
 leverage to evil forces, the scope and 
 possibilities of whose hostile action against 
 us we may not in the least be able to 
 understand ? Deep spiritual thinkers have 
 spoken words of solemn warning as to 
 this; words of warning which we ought 
 not to treat lightly. 
 
 If Vivisection increases in England dur- 
 ing the next fifty or eighty years at the rate 
 at which it has increased during the past 
 thirty years, what will be the condition of 
 mind of medical men and medical students, 
 both male and female, at the end of that 
 term ? That is what we have to face. The 
 effect of Vivisection will be that of a sore 
 place, covered up from sight, but continu- 
 ally suppurating and discharging offensive 
 matter. The moral results will spread and 
 spread, showing themselves in a thousand 
 unlooked-for ways, till the men to whom 
 the healing work of the future is to be 
 entrusted become more and more unworthy 
 98
 
 Science ant> 
 
 of that trust. More and more, the ortho- 
 dox schools of science will be looked upon 
 the process is evidently going on under 
 our eyes with dislike and disapproval. 
 More and more, humble people the petit 
 peuple, to use the French expression will 
 turn towards Christian Science, and various 
 heterodox forms of faith and practice. 
 More and more, the application of hospital 
 funds will be inquired into, and ques- 
 tioned. And, if it should be found to 
 be the case that subscriptions given in 
 honest faith and trust are largely used 
 for purposes for which they were never 
 intended, there will rise up a great cry of 
 pain and anger, the result of which may 
 very much surprise some fanatical devotees 
 of science. 
 
 Harm has been done, and no doubt will 
 be done, by intemperate writing on the 
 side of humanity. The matter is one in 
 which very strong feelings are enlisted on 
 both sides, and violent language should be 
 carefully avoided. Over-sensational exposi- 
 tions injure the cause they advocate. But 
 I think it must be admitted that medical 
 men who recklessly produce upon the 
 minds of thoughtful and sensitive persons 
 the impression that institutions which should 
 
 99
 
 Science an& 
 
 be homes of healing are becoming chambers 
 of torture, show little real grasp of the 
 grandeur of their own calling, and take 
 upon themselves a very serious responsi- 
 bility. 
 
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 Containing accounts of its chief Celebrities, and including 
 Chapters on CHARLES DICKENS, the BROWNINGS, and 
 CHARLES WESLEY. With illustrations by the Author, 
 and a Map. Cr. 8vo, cloth. Price 2s. 6d. net; by 
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 THE AMBROSE CALENDAR 
 
 HTHE Ambrose Calendar for 1908 has a 
 
 finely designed cover in deep, rich blue 
 and gold taken from a carved ivory book cover 
 of Byzantine workmanship, dating from the 
 XI century. The borders and initial letters 
 are also specially designed by the same artist, 
 Mr. JOHN PHILLIPS, and the secret names of 
 the months are wrought into the decorations. 
 
 The QUOTATIONS, which complete the 
 monthly page, are selected from the lesser 
 known among the great thinkers and teachers 
 of the past and of the present, and form a 
 delightful series of chapters or a rosary for 
 the year, of sayings and songs. The Ambrose 
 Calendar for 1907 was Celtic in design and 
 received the approbation of the most famous 
 Poets, Men of Letters and Churchmen of the 
 day. 
 
 The Toiler writes of it as " a delightful Calendar." 
 
 The Daily News reviews it as " an interesting Almanack." 
 
 The Graphic says it has "particularly choice quotations." 
 
 THE LORD BISHOP OF LIVERPOOL, among many other 
 Church dignitaries, who praise the Calendar, pronounces it 
 " to be exceedingly tasteful and the quotations well chosen." 
 
 THE AMBROSE COMPANY, LTD., 
 
 57, WIGMORE STREET, LONDON, W.
 
 "ARISTOPAP" 
 
 U A RISTOPAP>> is a 
 
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 superfine, smooth surface is designed for easy 
 writing, and the ruling is just the right distance 
 apart to enable alterations and additions to 
 be made in a legible and satisfactory manner. 
 
 The size of the sheets is 8 inches by 
 6 inches. 
 
 There are 240 sheets in box. 
 
 Each sheet is holed top left-hand corner 
 for binding. Price is. id. per box. 
 
 "ARISTOPAR" No. B. 
 
 Superfine smooth paper. 
 
 NO ruling. 
 
 Not holed. 
 
 240 Sheets in a box. Price is. per box. 
 
 SOLE AGENT : 
 
 H. J. GLAISHER, 
 
 57, WIGMORE STREET, LONDON, W.
 
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