are the convictions that authority is the soundest basis of belief; that merit attaches to a readiness to believe; that the doubting disposition is a bad one, and scepticism a sin; that when good authority has pronounced what is to be believed, and faith has accepted it, reason has no further duty. There are many excellent persons who yet hold by these principles, and it is not my present business, or intention, to discuss their views. All I wish to bring clearly before your minds is the unquestionable fact, that the improvement of natural knowledge is effected by methods which directly give the lie to all these convictions, and assume the exact reverse of each to be true.
The improver of natural knowledge absolutely refuses to acknowledge authority, as such. For him, scepticism is the highest of duties; blind faith the one unpardonable sin. And it cannot be otherwise, for every great advance in natural knowledge has involved the absolute rejection of authority, the cherishing of the keenest scepticism, the annihilation of the spirit of blind faith: and the most ardent votary of science holds his firmest convictions, not because the men he most venerates hold them; not because their verity is testified by portents and wonders; but because his experience teaches him that whenever he chooses to bring these convictions into contact with their primary source, Nature—whenever he thinks fit to test them by appealing to experiment and to observation—Nature will confirm them. The man of science has learned to believe in justification, not by faith, but by verification.
Thus, without for a moment pretending to despise the practical results of the improvement of natural knowledge, and its beneficial influence on material civilization, it must, I think, be admitted that the great ideas, some of which I have indicated, and the ethical spirit which I have endeavoured to sketch, in the few moments which remained at my disposal, constitute the real and permanent significance of natural knowledge.
If these ideas be destined, as I believe they are, to be more and more firmly established as the world grows older; if that spirit be fated, as I believe it is, to extend itself into all departments of human thought, and to become co-extensive with the range of knowledge; if, as our race approaches its maturity, it discovers, as I believe it will, that there is but one kind of knowledge and but one method of acquiring it; then we, who are still children, may justly feel it our highest duty to recognise the advisableness of improving natural knowledge, and so to aid ourselves and our successors in their course towards the noble goal which lies before mankind.
FOOTNOTE:
[1] Need it be said that this is Tennyson's English for Homer's Greek?
II.
EMANCIPATION—BLACK AND WHITE.
Quashie's plaintive inquiry, "Am I not a man and a brother?" seems at last to have received its final reply—the recent decision of the fierce trial by battle on the other side of the Atlantic fully concurring with that long since delivered here in a more peaceful way.
The question is settled; but even those who are most thoroughly convinced that the doom is just, must see good grounds for repudiating half the arguments which have been employed by the winning side; and for doubting whether its ultimate results will embody the hopes of the victors, though they may more than realize the fears of the vanquished. It may be quite true that some negroes are better than some white men; but no rational man, cognizant of the facts, believes that the average negro is the equal, still less the superior, of the average white man. And, if this be true, it is simply incredible that, when all his disabilities are removed, and our prognathous relative has a fair field and no favour, as well as no oppressor, he will be able to compete successfully with his bigger-brained and smaller-jawed rival, in a contest which is to be carried on by thoughts and not by bites. The highest places in the hierarchy of civilization will assuredly not be within the reach of our dusky cousins, though it is by no means necessary that they should be restricted to the lowest. But whatever the position of stable equilibrium into which the laws of social gravitation may bring the negro, all responsibility for the result will henceforward lie between Nature and him. The white man may wash his hands of it, and the Caucasian conscience be void of reproach for evermore. And this, if we look to the bottom of the matter, is the real justification for the abolition policy.
The doctrine of equal natural rights may be an illogical delusion; emancipation may convert the slave from a well fed animal into a pauperised man; mankind may even have to do without cotton shirts; but all these evils must be faced, if the moral law, that no human being can arbitrarily dominate over another without grievous damage to his own nature, be, as many think, as readily demonstrable by experiment as any physical truth. If this be true, no slavery can be abolished without a double emancipation, and the master will benefit by freedom more than the freed-man.
The like considerations apply to all the other questions of emancipation which are at present stirring the world—the multifarious demands that classes of mankind shall be relieved from restrictions imposed by the artifice of man, and not by the necessities of Nature. One of the most important, if not the most important, of all these, is that which daily threatens to become the "irrepressible" woman question. What social and political rights have women? What ought they to be allowed, or not allowed, to do, be, and suffer? And, as involved in, and underlying all these questions, how ought they to be educated?
There are philogynists as fanatical as any "misogynists" who, reversing our antiquated notions, bid the man look upon the woman as the higher type of humanity; who ask us to regard the female intellect as the clearer and the quicker, if not the stronger; who desire us to look up to the feminine moral sense as the purer and the nobler; and bid man abdicate his usurped sovereignty over Nature in favour of the female line. On the other hand, there are persons not to be outdone in all loyalty and just respect for woman-kind, but by nature hard of head and haters of delusion, however charming, who not only repudiate the new woman-worship which so many sentimentalists and some philosophers are desirous of setting up, but, carrying their audacity further, deny even the natural equality of the sexes. They assert, on the contrary, that in every excellent character, whether mental or physical, the average woman is inferior to the average man, in the sense of having that character less in quantity, and lower in quality. Tell these persons of the rapid perceptions and the instinctive intellectual insight of women, and they reply that the feminine mental peculiarities, which pass under these names, are merely the outcome of a greater impressibility to the superficial aspects of things, and of the absence of that restraint upon expression, which, in men, is imposed by reflection and a sense of responsibility. Talk of the passive endurance of the weaker sex, and opponents of this kind remind you that Job was a man, and that, until quite recent times, patience and long-suffering were not counted among the specially feminine virtues. Claim passionate tenderness as especially feminine, and the inquiry is made whether all the best love-poetry in existence (except, perhaps, the "Sonnets from the Portuguese") has not been written by men; whether the song which embodies the ideal of pure and tender passion—Adelaida—was written by Frau Beethoven; whether it was the Fornarina, or Raphael, who painted the Sistine Madonna. Nay, we have known one such heretic go so far as to lay his hands upon the ark itself, so to speak, and to defend the startling paradox that, even in physical beauty, man is the superior. He admitted, indeed, that there was a brief period of early youth when it might be hard to say whether the prize should be awarded to the graceful undulations of the female figure, or the perfect
