Chapter XL: An Old Lady's Apology (1)

When Wenna heard that Mr. Roscorla had left England without even bidding her good-bye by letter, she accepted the rebuke with submission, and kept her own counsel. She went about her daily duties with an unceasing industry: Mrs. Trelyon was astonished to see how she seemed to find time for everything. The winter was coming on, and the sewing club was in full activity, but even apart from the affairs of that enterprise, Wenna Rosewarne seemed to be everywhere throughout the village, to know everything, to be doing everything that prudent help and friendly counsel could do. Mrs. Trelyon grew to love the girl in her vague, wondering, simple fashion.

So the days and the weeks and the months went by, and the course of life ran smoothly and quietly in the remote Cornish village. Apparently there was nothing to indicate the presence of bitter regrets, of crushed hopes, of patient despair; only Mabyn used to watch her sister at times, and she fancied that Wenna's face was growing thinner.

The Christmas festivities came on, and Mrs. Trelyon was pleased to lend her protégée a helping hand in decorating the church. One evening she said, "My dear Miss Wenna, I am going to ask you an impertinent question. Could your family spare you on Christmas evening? Harry is coming down from London: I am sure he would be so pleased to see you."

"Oh, thank you, Mrs. Trelyon," Wenna said, with just a little nervousness. "You are very kind, but indeed I must be at home on Christmas evening."

"Perhaps some other evening while he is here you will be able to come up," said Mrs. Trelyon in her gentle way. "You know you ought to come and see how your pupil is getting on. He writes me such nice letters now; and I fancy he is working very hard at his studies, though he says nothing about it."

"I am very glad to hear that," Wenna said in a low voice.

Trelyon did come to the Hall for a few days, but he kept away from the village, and was seen by no one of the Rosewarnes. But on the Christmas morning, Mabyn Rosewarne, being early about, was told that Mrs. Trelyon's groom wished to see her, and, going down, she found the man, with a basket before him.

"Please, miss, Mr. Trelyon's compliments, and would you take the flowers out of the cotton-wool and give them to Miss Rosewarne?"

"Oh, won't I?" said Mabyn, opening the basket at once, and carefully getting out a bouquet of camellias, snowdrops and sweet violets. "Just you wait a minute, Jakes, for I've got a Christmas-box for you."

Mabyn went up stairs as rapidly as was consistent with the safety of the flowers, and burst into her sister's room: "Oh, Wenna, look at this! Do you know who sent them? Did you ever see anything so lovely?"

For a second the girl seemed almost frightened; then her eyes grew troubled and moist, and she turned her head away. Mabyn put them gently down and left the room without a word.

The Christmas and the New Year passed without any message from Mr. Roscorla; and Mabyn, though she rebelled against the bondage in which her sister was placed, was glad that she was not disturbed by angry letters. About the middle of January, however, a brief note arrived from Jamaica.

"I cannot let such a time go by," Mr. Roscorla wrote, "whatever may be our relations, without sending you a friendly word. I do hope the new year will bring you health and happiness, and that we shall in time forget the angry manner in which we parted and all the circumstances leading to it."

She wrote as brief a note in reply, at the end of which she hoped he would forgive her for any pain he had suffered through her. Mabyn was rejoiced to find that the correspondence--whether it was or was not meant on his part to be an offer of reconciliation--stopped there.

And again the slow days went by until the world began to stir with the new spring-time--the saddest time of the year to those who live much in the past. Wenna was out and about a great deal, being continually busy, but she no longer took those long walks by herself in which she used to chat to the butterflies and the young lambs and the sea-gulls. The fresh western breezes no longer caused her spirits to flow over in careless gayety: she saw the new flowers springing out of the earth, but it was of another spring-time she was thinking.

One day, later on in the year, Mrs. Trelyon sent down the wagonette for her, with the request that she would come up to the Hall for a few minutes. Wenna obeyed the summons, imagining that some business connected with the sewing club claimed her attention. When she arrived she found Mrs. Trelyon unable to express the gladness and gratitude that filled her heart; for before her were certain London newspapers, and, behold! Harry Trelyon's name was recorded there in certain lists as having scored a sufficient number of marks in the examination to entitle him to a first commission. It was no concern of hers that his name was pretty far down in the list--enough that he had succeeded somehow. And who was the worker of this miracle?--who but the shy, sad-eyed girl standing beside her, whose face wore now a happier expression than it had worn for many a day.

"And this is what he says," the proud mother continued, showing Wenna a letter: '"It isn't much to boast of, for indeed you'll see by the numbers that it was rather a narrow squeak: anyhow, I pulled through. My old tutor is rather a speculative fellow, and he offered to bet me fifty pounds his coaching would carry me through, which I took; so I shall have to pay him that besides his fees. I must say he has earned both: I don't think a more ignorant person than myself ever went to a man to get crammed. I send you two newspapers: you might drop one at the inn for Miss Rosewarne any time you are passing, or if you could see her and tell her, perhaps that would be better.'"

Wenna was about as pleased and proud as Mrs. Trelyon was. "I knew he could do it if he tried," she said quietly.

"And then," the mother went on to say, "when he has once joined there will be no money wanting to help him to his promotion; and when he comes back to settle down here, he will have some recognized rank and profession, such as a man ought to have. Not that he will remain in the army, for of course I should not like to part with him, and he might be sent to Africa or Canada or the West Indies. _You_ know," she added with a smile, "that it is not pleasant to have any one you care for in the West Indies."

When Wenna got home again she told Mabyn. Strange to say, Mabyn did not clap her hands for joy, as might have been expected.

"Wenna," said she, "what made him go into the army? Was it to show you that he could pass an examination? or was it because he means to leave England?"

"I do not know," said Wenna, looking down. "I hope he does not mean to leave England." That was all she said.

Harry Trelyon was, however, about to leave England, though not because he had been gazetted to a colonial regiment. He came down to inform his mother that on the fifteenth of the month he would sail for Jamaica; and then and there, for the first time, he told her the whole story of his love for Wenna Rosewarne, of his determination to free her somehow from the bonds that bound her, and, failing that, of the revenge he meant to take. Mrs. Trelyon was amazed, angry and beseeching in turns. At one moment she protested that it was madness of her son to think of marrying Wenna Rosewarne; at another, she would admit all that he said in praise of her, and would only implore him not to leave England; or again she would hint that she would almost herself go down to Wenna and beg her to marry him if only he gave up this wild intention of his. He had never seen his mother so agitated, but he reasoned gently with her, and remained firm to his purpose. Was there half as much danger in taking a fortnight's trip in a mail-steamer as in going from Southampton to Malta in a yacht, which he had twice done with her consent?

"Why, if I had been ordered to join a regiment in China, you might have some reason to complain," he said. "And I shall be as anxious as you, mother, to get back again, for I mean to get up my drill thoroughly as soon as I am attached. I have plenty of work before me."

"You're not looking well, Harry," said the mother.

"Of course not," said he cheerfully. "You don't catch one of those geese at Strasburg looking specially lively when they tie it by the leg and cram it; and that's what I've been going through of late. But what better cure can there be than a sea-voyage?"

And so it came about that on a pleasant evening in October Mr. Roscorla received a visit. He saw the young man come riding up the acacia path, and he instantaneously guessed his mission. His own resolve was taken as quickly.

"Bless my soul! is it you, Trelyon?" he cried with apparent delight. "You mayn't believe it, but I am really glad to see you. I have been going to write to you for many a day back. I'll send somebody for your horse: come into the house."

The young man, having fastened up the bridle, followed his host. There was a calm and business-like rather than a holiday look on his face. "And what were you going to write to me about?" he asked.

"Oh, you know," said Roscorla good-naturedly. "You see, a man takes very different views of life when he knocks about a bit. For my part, I am more interested in my business now than in anything else of a more tender character; and I may say that I hope to pay you back a part of the money you lent me as soon as our accounts for this year are made up. Well, about that other point: I don't see how I could well return to England, to live permanently there, for a year or two at the soonest; and--and, in fact, I have often wondered, now, whether it wouldn't be better if I asked Miss Rosewarne to consider herself finally free from that--from that engagement."

"Yes, I think it would be a great deal better," said Trelyon coldly. "And perhaps you would kindly put your resolve into writing. I shall take it back to Miss Rosewarne. Will you kindly do so now?"

"Why," said Roscorla rather sharply, "you don't take my proposal in a very friendly way. I imagine I am doing you a good turn too. It is not every man would do so in my position; for, after all, she treated me very badly. However, we needn't go into that. I will write her a letter, if you like--now, indeed, if you like; and won't you stop a day or two here before going back to Kingston?"

Mr. Trelyon intimated that he would like to have the letter at once, and that he would consider the invitation afterward. Roscorla, with a good-humored shrug, sat down and wrote it, and then handed it to Trelyon, open. As he did so he noticed that the young man was coolly abstracting the cartridge from a small breech-loading pistol he held in his hand. He put the cartridge in his waistcoat pocket and the pistol in his coat pocket.

"Did you think we were savages out here, that you came armed?" said Roscorla, rather pale, but smiling.

"I didn't know," said Trelyon.

* * * * *

One morning there was a marriage in Eglosilyan, up there at the small church on the bleak downs overlooking the wide sea. The spring-time had come round again; there was a May-like mildness in the air; the skies overhead were as blue as the great plain of the sea; and all the beautiful green world was throbbing with the upspringing life of the flowers. It was just like any other wedding, but for one little incident. When the bride came out into the bewildering glare of the sun, she vaguely knew that the path through the churchyard was lined on both sides with children. Now, she was rather well known to the children about, and they had come in a great number; and when she passed down between them it appeared that the little folks had brought vast heaps of primroses and violets in their aprons and in tiny baskets, and they strewed her path with these flowers of the new spring. Well, she burst into tears at this, and hastily leaving her husband's arm for a moment, she caught up one of the least of the children--a small, golden-haired girl of four--and kissed her. Then she turned to her husband again, and was glad that he led her down to the gale, for her eyes were so blinded with tears that she could not see her way.

Nor did anything very remarkable occur at the wedding-breakfast. But there was a garrulous old lady there with bright pink cheeks and silvery hair; and she did not cease to prattle to the clergyman who had officiated in the church, and who was seated next her. "Indeed, Mr. Trewhella," she said confidentially, "I always said this is what would come of it. Never any one of those Trelyons set his heart on a girl but he got her; and what was the use of friends or relatives fighting against it? Nay, I don't think there's any cause of complaint--not I! She's a modest, nice, ladylike girl: she is indeed, although she isn't so handsome as her sister. Dear, dear me! look at that girl now! Won't she be a prize for some man? I declare I haven't seen so handsome a girl for many a day. And, as I tell you, Mr. Trewhella, it's no use trying to prevent it: if one of the Trelyons falls in love with a girl, the girl's done for: she may as well give in."

"If I may say so," observed the old clergyman, with a sly gallantry, "you do not give the gentlemen of your family credit for the most remarkable feature of their marriage connections. They seem to have had always a very good idea of making an excellent choice."

The old lady was vastly pleased. "Ah, well," she said, with a shrewd smile, "there were two or three who thought George Trelyon--that was this young man's grandfather, you know--lucky enough, if one might judge by the noise they made. Dear, dear! what a to-do there was when we ran away! Why, don't you know, Mr. Trewhella, that I ran away from a ball with him, and drove to Gretna Green with my ball-dress on, as I'm a living woman? Such a ride it was!--why, when we got up to Carlisle--"

But that story has been told before.

CAMP-FIRE LYRICS.

II.--NIGHT--LAKE HELEN.

I lie in my red canoe
On the water still and deep,
And o'er me darkens the blue,
And beneath the billows sleep,

Till, between the stars o'erhead
And those in the lake's embrace,
I seem to float like the dead
In the noiselessness of space.

Betwixt two worlds I drift,
A bodiless soul again--
Between the still thoughts of God
And those which belong to men;

And out of the height above,
And out of the deep below,
A thought that is like a ghost
Seems to gather and gain and grow,

That now and for evermore
This silence of death shall hold,
While the nations fade and die
And the countless years are rolled.

But I turn the light canoe,
And, darting across the night,
Am glad of the paddles' noise
And the camp-fire's honest light.

EDWARD KEARSLEY.

* * * * *

MILL'S ESSAYS ON RELIGION.

An interest attaches to Mr. Mill's posthumous _Essays on Religion_ which is quite independent of their intrinsic value or importance. The position of their author at the head of an active school of thinkers gives them to a certain extent a representative character, while, in connection with the curious account of his mental training presented in his autobiography, they merit perhaps still closer attention as a subject of psychological study. It is not, however, in this latter light that we can undertake to examine them here. Our object is merely to point out some of the fallacies and contradictions which might escape the notice of a cursory reader, and which show with how uncertain a step a philosopher who piqued himself on the clearness and severity of his logic moves on ground where a stronger light than that of reason was needed to irradiate his path.

The first essay is devoted to an examination of the ways of Nature as unmodified by the voluntary agency of man. These the author finds worthy of all abhorrence; and Nature in its purely physical aspect he considers to be full of blemishes, which are patent to the eye of modern science, and which "all but monkish quietists think it a religious duty to amend." A competent master-workman with good materials would not have turned out a world so "bunglingly" made, with great patches of poisonous morass and arid desert unfit for human habitation, with coal and other requisites for man's comfort stored away out of sight, with the rivers all unbridged, and mountains and other impediments thrown in the way of free locomotion. So far, then, from its being man's duty to imitate Nature, as some have thought it was, it is incumbent upon him to oppose her with all his powers, because of her gross injustice in the realm of morals, and to remedy her physical defects as far as lies in his power. On this view of Nature our fathers were wiser in their generation than we when they trimmed their trees into grotesque shapes and laid out their landscapes in geometric lines; when in medicine they substituted the lancet and unlimited mercury for the _vis medicatrix naturae_; when in philosophy they dictated to Nature from their internal consciousness, before Bacon introduced the heresy of induction; when in politics they had a profound faith in statutes and none at all in statistics; when in education they conscientiously rammed down the ologies at the point of the ferule, in blissful ignorance of psychology. If Mr. Mill finds it necessary to rail at Nature because she did not put coal on the top of the ground and build bridges and dig wells for man's convenience, why not call her a jade at once because she does not grow ready-made clothing of the latest mode in sizes to suit, because the trees do not bear hot rolls and coffee, and because Mr. Mill's philosophy is not an intuition of the mind? He is less restrained in speaking of the moral enormities of Nature. Altogether the most striking passage in the book is his indictment of the Author of Nature, which is truly Satanic in its audacity and hardly to be paralleled in literature for its impiety; for it is impious even from Mr. Mill's standpoint, since he admits that the weight of evidence tends to prove that Nature's Author is both wise and good. We transcribe only some of his expressions: "Nearly all things which men are hanged or imprisoned for doing to one another are Nature's _every-day performances_;" she "has a hundred hideous deaths" reserved for her victims, "such as the ingenious cruelty of a Nabis or a Domitian never surpassed," which "she uses with _the most supercilious disregard both of mercy and justice_;" "she inflicts torture in _apparent wantonness_;" "everything which _the worst men_ commit against life and property is perpetrated on a larger scale by natural agents;" "Nature has noyades more fatal than those of Carrier: her plague and cholera far surpass the poison-cups of the Borgias." Such are a few of the impassioned and presumptuous expressions which Mr. Mill allows himself to use in speaking of the great mystery of human suffering, which others touch with reverence, and do not dare to reprobate, since they cannot understand. His words are as false as they are bold. Fierce and terrible as Nature is in some of her aspects, it is not true that her _prevailing_ attitude is, as here indicated, one of bitter hostility to the race she nourishes on her bosom. If she were the monster here described, mankind would long ago have perished under her persistent cruelties, and Mr. Mill's profane cry would never have gone up to Heaven. Men will always regard the world subjectively, and adjudge it happy or the reverse according to their temperament or passing humor; but, if it be conceded--as it is by Mr. Mill through his whole argument--that man is a moral creature, with a true power of self-determination within certain limits, and with sufficient intelligence to discern the laws of Nature, and that therefore all the pain that man brings upon himself by voluntary violation of discovered law is to be deducted from the sum-total of human suffering to arrive at the amount that is attributable to Nature, most men, if they are honest, will on reflection admit that Nature brings to the great body of the human family immeasurably more comfort, if not pleasure, than she does pain. Take the senses, which are the sources of physical pleasure. How seldom, comparatively, the eye is pained, while it rests with habitual gratification upon the sky and landscape, and on the human form divine when unmarred by vice! How rarely the taste is offended or the appetite starved, while every meal, be it ever so simple, yields enjoyment to the palate! The ear is regaled with the perpetual music of wind and ocean and feathered minstrelsy, of childhood's voice and the sweet converse of friends. So, too, Nature is a great laboratory of delicate odors: the salt breath of the sea is like wine to the sense; the summer air is freighted with delights, and every tree and flower exhales fragrance: only where danger lurks does Nature assault the nostrils with kindly warning. If it be objected that vast numbers of the race live in cities where every sense is continually offended, it is to be remembered that "man made the town," and is to be held responsible for the unhappiness there resulting from his violations of natural law. But even in cities Nature is more kind to man than he is to himself, and dulls his faculties against the deformities and discords of his own creating. From the sense of feeling it is probable we receive more pain than pleasure, but by no means so much more as to overbalance the great preponderance of delights coming through the other avenues: a great part of such pain is cautionary, and much can be avoided by voluntary action; and the stimulus thus given by the wise severity of Nature begets that activity of the moral life from which results the highest form of happiness. When we attempt to estimate our mental and moral sufferings, it is impossible even to approximate the proportion of them that are due to our voluntary infringement of law; but, adding together all that spring from natural sources and all that men bring upon themselves, the suffering is still outweighed by the pleasure among the great mass of men.

But, however unfavorable a view we take of the condition of humanity, it is gross exaggeration to say, "_There is no evidence whatever_ in Nature for Divine justice, whatever standard of justice our ethical opinions may lead us to recognize: ... there is _no shadow of justice_ in the general arrangements of Nature." Though many of Nature's dealings with man appear to be unjust, by far the larger proportion of them are graduated according to what seems, even to us, a standard of strict equity. As Matthew Arnold puts it, there is a power in Nature "which makes for righteousness." And every generation verifies the words of the Preacher: "The righteous shall be recompensed _in the earth_--much more the wicked and the sinner;" "as righteousness _tendeth to life_, so he that pursueth evil _pursueth it to his own death_." It was the reverent saying of that noblest of pagans, Marcus Aurelius, that "if a man should have a feeling and a deeper insight with respect to the things which are produced in the universe, there is hardly anything that comes in the course of Nature which will not seem to him to be in a manner disposed _so as to give pleasure_." When that "deeper insight" comes, and the eyes of man's spiritual understanding are opened, all appearance of injustice in Nature will probably vanish.

If men were indeed as wretched as Mr. Mill describes them to be, and had no fear of judgment and immortality--which Mr. Mill informs us are probably but figments of the brain--why should they continue to endure "the calamity of so long life"?

'Twere best at once to sink to peace,
Like birds the charming serpent draws--
To drop head-foremost in the jaws
Of vacant darkness, and to cease.

So men would begin to reason if this dark gospel of despair were ever to gain currency; but, fortunately, it is only the morbid dream of a closet philosopher, who fancied the world was upside down because he could not unriddle it with his logical Rule of Three.

This representation of Nature is not only at variance with facts, but inconsistent with Mr. Mill's own conclusions, as he reasons from natural phenomena that the Creator is both wise and beneficent, but that He is in some way hindered from fully accomplishing His kind purposes. But if "_there is no evidence whatever for Divine justice_, and _no shadow of justice_ in the general arrangements of Nature," the reasonable inference is that its author is a being of infinite malignity who is in some mysterious manner, for the present, prevented from wreaking the full measure of his wrath upon mankind. From this horrible thought Mr. Mill recoils, and, giving logic to the winds, he trusts that

God is love indeed,
And love Creation's final law,
Though Nature, red in tooth and claw
With ravin, shrieks against his creed.

In the second essay Mr. Mill undertakes to prove the uselessness and harmfulness of supernatural religion both to society and individuals, and the sufficiency of human authority, of education and public opinion to accomplish all the beneficial results usually accredited to faith in a Divine Being. "Religion," he says, "by its intrinsic force, ... without the sanction superadded by public opinion, ... has never, save in exceptional characters or in peculiar moods of mind, exercised a very potent influence after the time had gone by in which Divine agency was supposed habitually to employ temporal rewards and punishments." Whatever application this statement may have to other religions claiming a divine origin, it is entirely false of Christianity. In its origin, _it_ certainly held out no temporal bribes of any character. Its Founder expressly said to His disciples, "In this world ye shall have tribulation." "Behold," He says, "I send you forth as sheep in the midst of wolves"; "ye shall be hated of all men for My sake"; "if any man will come after Me, let him deny himself, and take up his cross and follow Me." His own life was one of unparalleled contumely, and He told them they must not expect to fare better than their Master. Nor did they. The majority of the apostles met cruel deaths after lives of suffering. Paul, describing his experience, speaks of his beatings and his perils among his countrymen and the heathen, of his hunger and thirst and his cold and nakedness. And his was only an extreme example of the common lot of the early generations of Christians. Yet in the face of the hostility of the whole Roman and Jewish world, manifested in the most cruel persecutions, Christianity rapidly grew, gaining its most signal triumphs, laying hold of the consciences and transforming the lives of men. It was only when it came under the patronage of the civil government, and the public opinion of the world was thrown in its favor, and its peculiar doctrines became diluted with worldly policy, that it began to lose its reforming influence--a fact which Mr. Mill himself alludes to in his essay _On Liberty_. This experience has been frequently repeated since the days of Constantine; so that history fairly proves that Christianity does its peculiar work more effectually _when it is dissociated from all human sanctions_, and left to act solely by its intrinsic force. This is true not only of the Church at large, but of individuals. Paul, Luther, à Kempis drew their inspiration from the simple words of Christ, and owed next to nothing to the opinions of the world about them. It has always been direct contact with the life and precepts of the Founder of Christianity that has fired the hearts and braced the spiritual energies of the noblest Christians, who have been the reformers of their times, braving the enmity of the world to instill a purer and a loftier morality.

The illustrations, suggested first by Bentham, which Mr. Mill cites to prove the worthlessness of the religious sanction--viz., the almost universal breach of oaths where not enforced by law, and the prevalence of male unchastity and the practice of dueling among Christian communities--have no pertinency whatever to his argument, since they only prove the predominance of religious infidelity and indifference in countries nominally Christian, which no one denies; while the exceptions to this rule, which occur almost wholly among Christians, prove the very view he controverts. It is Christian opinion making itself felt through legislation that is gradually circumscribing the area of these vices.

Again, says Mr. Mill. "Because when men were still savage they would not have received either moral or scientific truths unless they had supposed them supernaturally imparted, does it follow they would now give up moral truths any more than scientific because they believed them to have no other origin than wise and noble human hearts?" Overlooking the adroit introduction here of scientific truths as having originally been on the same footing with moral truths--for which we do not think there is any sufficient historic evidence--it is competent to reply that the great mass of mankind are still in the earlier stages of intellectual and moral development, even in the most advanced countries; so that on grounds of utility it is important to prolong, if possible, the supernatural sanctions of religion. Although, as Mr. Mill believes, a moral truth once in the possession of humanity may never be lost, it may yet have its influence suspended through many generations, as in the Dark Ages, and thus the advance of civilization be indefinitely retarded; and therefore the office of religion in keeping morality operative among men is not to be discarded. It is doubtless impossible to estimate with entire correctness the relative value of the different forces that advance or retard civilization, but we believe the weight of historic evidence goes to prove that religious skepticism was the actual cause, as it has always been the inevitable precursor, of national decay. Coleridge in _The Friend_ quotes the historian Polybius as attributing the strength of the Roman republic to the general reverence of the invisible powers, _and the consequent horror in which the breaking of an oath was held._ This he thought the _causa causarum_ of Roman grandeur; and he attributed the ruin of the Greek states to the frequency of perjury resulting from the atheism taught by the Sophists. Goethe says somewhere that "all epochs in which faith has prevailed have been the most heart-stirring and fruitful both as regard contemporaries and posterity; whereas all epochs in which unbelief obtains its miserable triumphs, even when they boast of some apparent brilliancy, are not less surely doomed to speedy oblivion." This assertion is notably true of the histories of Judea, Greece, Rome, and Spain. And, _a priori_, it might be argued that the only possible ground for that cordial unanimity of society upon fundamental questions which is essential to a stable and highly developed civilization is a common faith in some central rightful authority competent to demand and enforce equal obedience from all classes; in other words, faith in God. A band of savages might be held in a lax social union by the common fear of some brawny chief, but in civilized communities it is the real _divinity_ that doth hedge about the king or other civil head that gives cohesion to the social mass. As a political force, therefore, religion cannot be dispensed with.

Religion is not only useless, Mr. Mill proceeds, but "there is a very real evil consequent on ascribing a supernatural origin to the received maxims of morality. That origin consecrates the whole of them, and protects them from being discussed and criticised." Such an objection hardly comes with good grace from Mr. Mill, who spends his strength to prove that a divine sanction has no efficacy when not backed by human authority. Nor has such an objection, if it were true, any application to the case till it is absolutely proved that _all_ religions are of human origin, or else that more harm results from believing human systems divine than from believing one divine system to be of human growth. Neither of these alternatives does he attempt to establish, and he explicitly admits it is impossible to prove the former. But the objection is not true. Human criticism has never been backward to attack all systems of morality, despite the popular faith in their divine origin. Christianity especially has had its historic and intellectual and moral foundations attacked by able critics in every century since its introduction on earth. But in the face of every form of opposition it has made a steady progress, and strengthened its hold upon the human heart and conscience as the world has advanced in culture. It is to-day professed by a larger number of disciples and with a more intelligent faith than at any other period of its history. It is the dominant religion in those countries which are in the van of human progress, whose political institutions are the freest in the world, and whose inhabitants are the happiest and most virtuous. And despite its insoluble mysteries it has always received the assent of the highest intelligence to its divine origin. "My faith," said De Quincey, "is that though a great man may, by a rare possibility, be an infidel, an intellect of the highest order must build on Christianity." And Bacon's testimony is to the same effect. "It is only," he says, "when superficially tested that philosophy leads away from God: deeper draughts of a thorough and real philosophy bring us back to Him." And poor Tyndall, standing afar off in the outer regions of pure intellect, hard by the

ever-breaking shore
That tumbles in the godless deep,

has recently been heard to murmur that in his loftiest moments the promise and potency of matter give no response to the deepest cry of the soul. And along the centuries stand the princes of thought, Paul, Augustine, Bacon, Luther, Milton, Pascal, Kepler, Newton, Coleridge, Faraday, Herschel, testifying to the impregnability of the intellectual foundation of the Christian faith.

If Mr. Mill's arguments to prove the worthlessness of Christianity are open to many objections, the reasons he offers for accepting his substitute, the Religion of Humanity, are utterly baseless and delusive. For faith in God he would have us adopt an ideal conception of what human life can be made in the future, and sacrifice all our present enjoyment to secure a realization of that conception ages hence. This, says he, is a better religion than any belief respecting the unseen powers. "If individual life is short, the life of the human species is not." How does he know this? The dark demon of Nature he has so vividly described may sweep away the puny race to-morrow by some fell cataclysm; and it would be a blessing if she did in his view. "If such an object," he continues, "appears small to a mind accustomed to dream of infinite and eternal beatitudes, it will expand into far other dimensions when these _baseless fancies_ shall have receded into the past." But if we must feed our moral natures on "baseless fancies," most men will prefer the Christian dogmas of immortality, the infinite capacity of development of the human soul, the brotherhood of the race and its vital union with its Creator, and its perfectibility of human institutions and social conditions in this life under the leavening influence of Christian principle, although Mr. Mill may stigmatize them as grandiose and enervating dreams, to his beggarly improved substitute, which appeals neither to our common sense nor to our moral intuitions. Taking his own criterion, utility, as the test of truth, his religion of humanity fails to establish itself, for it postpones the happiness of each existing generation to the fancied good of future generations which may never be born, and this _ad infinitum_. On this part of his subject Mr. Mill is simply fatuous, as when he speaks of our being sustained in this faith by the approbation of the dead whom we venerate. But if Socrates and Howard and Washington and Christ and Antoninus and Mrs. Mill are turned to clay, as he says they probably are, it is nonsense to assert that he is strengthened in the path of duty by a feeling that they would sympathize with him if alive. It is the unconfessed hope of their immortality that quickens him, if he is affected at all. Mr. Mill's idolatry of his wife, like Buckle's love for his mother, was an argument for the immortality of the soul which he does not seem to have been able entirely to reject.

Mr. Mill never tires of calling Christianity a selfish religion, and glorifies his substitute as free from this defect. But Mr. Fitzjames Stephen, in his work entitled _Liberty, Equality, Fraternity_, has clearly pointed out that Mr. Mill has only succeeded in duping himself on this point. A man _cannot_ free himself from self-consideration. Christianity indeed appeals to the innate desire of happiness, but condemns the overweening and blind self-regard which cannot see that the highest happiness of self flows from a just respect to the selfhood of others and from the cultivation of the spiritual nature. Love your neighbor _as_ yourself is the Christian precept; and it has the advantage of being practicable, which Mr. Mill's has not.

Mr. Mill considerately says he will forbear to urge the moral difficulties and perversions of the Christian revelation, "the recognition, for example, of the object of highest worship in a being who could make a hell." "Is it possible," he asks, "to adore such a one without a frightful distortion of the standard of right and wrong?" "Any other of the outrages to the most ordinary justice and humanity involved in the common Christian conception of the moral character of God sinks into insignificance beside this dreadful idealization of wickedness. Most of them, too, are happily not so unequivocally deducible from the very words of Christ." Yet this very Personage, who, Mr. Mill says, implicitly believed and taught this awful doctrine, presents, he confesses, the highest type of pure morality the world has ever seen. Arguing from this phenomenon, the more hideous the creed and the more torpid or sophisticated the intellect, the higher the morality is likely to be.

In the last essay, _On Theism_, Mr. Mill examines the evidences in Nature for the existence of God and for the immortality of the soul. The argument from design he thinks establishes the probability of the existence of an intelligent Creator of _limited power_; for "who," he asks, "would have recourse to means if to attain his end his mere word were sufficient?" It may be replied to this that it is as open to an omnipotent being to accomplish his will through a long chain of causes as by a fiat acting immediately. The recourse to intermediate means does not of necessity prove a limitation of power. If the means actually chosen are defective or bad, it may imply limitation of wisdom or moral obliquity just as much as defect of power, and any choice between these alternatives is entirely arbitrary from a logical standpoint.

Monotheism, Mr. Mill asserts, is a natural product, requiring a considerable amount of intellectual culture, but always appearing at a certain stage of natural development. How, then, did it originate among the Hebrews before they had emerged from barbarism, and fail to appear among their highly civilized contemporaries, the Egyptians and Assyrians? Christlieb is more correct than Mr. Mill, we think, when he says that neither in ancient nor in modern times has it been possible to find a nation which by its own unaided powers of thought has arrived at a definite belief in one personal living God. And the latest researches of ethnologists, as they may be found admirably compiled by Mr. Tyler (himself an advocate of the development hypothesis) in his _Primitive Culture_, substantiate this assertion.

Mr. Mill, in dealing with Kant's dictum, that the intuition of duty implies a God of necessity, is foolish enough to say "that this feeling of obligation rather _excludes_ than compels the belief in a divine legislator;" which is a very discreditable piece of sophistry.

In closing this short review of these interesting essays we may be permitted to quote a few of Mr. Mill's admissions, which, taken together, almost amount to a confession of faith in the Christian system, and which leave upon the mind the impression that this painful groping of an earnest inquirer after the truth, and the closer approximation he continually made to Christian dogma, would have resulted, had he lived longer, in his adoption of that faith as offering the hypothesis that best explains the perplexing phenomena of the moral world.

"Experience," he says, "has abated the ardent hopes once entertained of the regeneration of the human race by merely negative doctrine, by the destruction of superstition." Here is a declaration of the need of a system of positive truth.

Again, of the Christian revelation he says: "The sender of the alleged message is not a sheer invention: there are grounds independent of the message itself for belief in His reality.... It is moreover much to the purpose to take notice that the very imperfection of the evidences which natural theology can produce of the divine attributes removes some of the chief stumbling-blocks to the belief of revelation." Here is the _raison d'être_ of revelation.

This revelation, it should be borne in mind, in its method and character bears a striking similarity to the natural world, from whose Author it professes to come, as was long ago pointed out by Bishop Butler, and recently with great cogency by Mr. Henry Rogers in his most forcible work on the _Superhuman Origin of the Bible_.

Again: "A revelation cannot be proved unless by external evidence--that is, by the evidence of supernatural facts." Here is an assertion of the necessity of miracles.

Again: "Science contains nothing repugnant to the supposition that every event which takes place results from a specific volition of the presiding Power, provided this Power adheres in its particular volitions to general laws laid down by itself;" which is the biblical representation of the divine mode of action.

Again: "All the probabilities in case of a future life are that such as we have been made, or have made ourselves before the change, such we shall enter into the life hereafter;" which is the exact declaration of Scripture.

Mr. Mill further helps the Christian cause by pointing out two flaws in Hume's argument against miracles--viz., that the evidence of experience to which its appeal is made is only negative evidence; which is not conclusive, since facts of which there had been no previous experience are often discovered and proved by positive experience to be true; and secondly, the argument assumes that the testimony of experience against miracles is undeviating and indubitable, whereas the very thing asserted on the other side is that there have been miracles, and that the testimony is not wholly on the negative side.

No Christian can read the following tribute to the character of Christ without sadness that the joy of a larger faith was rejected by its author: "Whatever else may be taken away from us by rational criticism, Christ is still left--a unique figure, not more unlike all his precursors than all his followers, even those who had the direct benefit of his teaching. About the life and sayings of Jesus there is a stamp of personal originality, combined with profundity of insight, ... which must place the Prophet of Nazareth, even in the estimation of those who have no belief in his inspiration, in the very first rank of the men of sublime genius of whom our species can boast. When this pre-eminent genius is combined with the qualities of probably the greatest moral reformer and martyr to that mission who ever existed upon earth, religion cannot be said to have made a bad choice in pitching upon this man as the ideal representative and guide of humanity; nor even now would it be easy even for an unbeliever to find a better translation of the rule of virtue from the abstract into the concrete than to endeavor so to live that Christ would approve our life.... When to this we add that to the conception of the rational critic it remains a possibility that Christ actually was what he supposed himself to be, ... we may well conclude that the influences of religion on the character which will remain after rational criticism has done its utmost against the evidences of religion are well worth preserving, and what they lack in direct strength as compared with those of a firmer belief is more than compensated by the greater truth and rectitude of the morality they sanction." The confession of these last few lines refutes the whole of Mr. Mill's elaborate argument on the worthlessness and immorality of that religion which from his grave he lifts his sad and hollow voice to overthrow.

LAWRENCE TURNBULL.

OUR MONTHLY GOSSIP.

WOMAN'S RIGHTS IN THE EIGHTEENTH CENTURY.

Not only we, the latest seed of Time--
... not only we that prate
Of rights and wrongs, have loved the _women_ well.

Nearly a century and a half ago an English lady, out of patience with the intolerable assumptions of the other sex, raised her voice in behalf of her own. In 1793 there was published in London a pamphlet entitled "_Woman not Inferior to Man, or a Short and Modest Vindication of the Natural Right of the Fair Sex to a Perfect Equality of Power, Dignity and Esteem with the Men_. By Sophia, a Person of Quality." The title-page has a quotation from Rowe's _Fair Penitent_:

How hard is the condition of our sex!
--Through every state of life the slave of man!

* * * * *

Wherefore are we
Born with souls, but to assert ourselves,
Shake off this wild obedience they exact,
And claim an equal empire o'er the world?