to give to the mortal something of the authority of the immortal, and to crown the head of the priest with the diadem that belongs to those who are "kings and priests unto God." Viewed in this way, the position of the priest's wife seems second only to that of the nun, and has, therefore, a wonderful attractiveness, an attractiveness in which the particular clergyman affected plays a very subordinate part; it is the "sacred office," the nearness to "holy things," the consecration which seems to include the wife—it is these things that shed a glamour over the clerical life which attracts most those who are most apt to self-devotion, most swayed by imagination. And the saddest pity of all this is that the glamour is most over those whose brains are quick, whose hearts are pure, who are responsive to all forms of noble emotions, all suggestions of personal self-sacrifice; if such in later life rise to the higher emotions whose shadows have attracted them, and to that higher self-sacrifice whose whispers reached them in their early youth, then the false prophet's veil is raised, the poverty of the conception seen, and the life is either wrecked, or through storm-wind and surge of battling billows, with loss of mast and sail, is steered by firm hand into the port of a nobler faith.
That summer of 1866 saw me engaged to the young clergyman I had met at the mission church in the spring, our knowledge of each other being an almost negligeable quantity. We were thrown together for a week, the only two young ones in a small party of holiday-makers, and in our walks, rides, and drives we were naturally companions; an hour or two before he left he asked me to marry him, taking my consent for granted as I had allowed him such full companionship—a perfectly fair assumption with girls accustomed to look on all men as possible husbands, but wholly mistaken as regarded myself, whose thoughts were in quite other directions. Startled, and my sensitive pride touched by what seemed to my strict views an assumption that I had been flirting, I hesitated, did not follow my first impulse of refusal, but took refuge in silence; my suitor had to catch his train, and bound me over to silence till he could himself speak to my mother, urging authoritatively that it would be dishonourable of me to break his confidence, and left me—the most upset and distressed little person on the Sussex coast. The fortnight that followed was the first unhappy one of my life, for I had a secret from my mother, a secret which I passionately longed to tell her, but dared not speak at the risk of doing a dishonourable thing. On meeting my suitor on our return to town I positively refused to keep silence any longer, and then out of sheer weakness and fear of inflicting pain I drifted into an engagement with a man I did not pretend to love. "Drifted" is the right word, for two or three months passed, on the ground that I was so much of a child, before my mother would consent to a definite engagement; my dislike of the thought of marriage faded before the idea of becoming the wife of a priest, working ever in the Church and among the poor. I had no outlet for my growing desire for usefulness in my happy and peaceful home-life, where all religious enthusiasm was regarded as unbalanced and unbecoming; all that was deepest and truest in my nature chafed against my easy, useless days, longed for work, yearned to devote itself, as I had read women saints had done, to the service of the Church and of the poor, to the battling against sin and misery—what empty names sin and misery then were to me! "You will have more opportunities for doing good as a clergyman's wife than as anything else," was one of the pleas urged on my reluctance.
In the autumn I was definitely betrothed, and I married fourteen months later. Once, in the interval, I tried to break the engagement, but, on my broaching the subject to my mother, all her pride rose up in revolt. Would I, her daughter, break my word, would I dishonour myself by jilting a man I had pledged myself to marry? She could be stern where honour was involved, that sweet mother of mine, and I yielded to her wish as I had been ever wont to do, for a look or a word from her had ever been my law, save where religion was concerned. So I married in the winter of 1867 with no more idea of the marriage relation than if I had been four years old instead of twenty. My dreamy life, into which no knowledge of evil had been allowed to penetrate, in which I had been guarded from all pain, shielded from all anxiety, kept, innocent on all questions of sex, was no preparation for married existence, and left me defenceless to face a rude awakening. Looking back on it all, I deliberately say that no more fatal blunder can be made than to train a girl to womanhood in ignorance of all life's duties and burdens, and then to let her face them for the first time away from all the old associations, the old helps, the old refuge on the mother's breast. That "perfect innocence" may be very beautiful, but it is a perilous possession, and Eve should have the knowledge of good and evil ere she wanders forth from the paradise of a mother's love. Many an unhappy marriage dates from its very beginning, from the terrible shock to a young girl's sensitive modesty and pride, her helpless bewilderment and fear. Men, with their public school and college education, or the knowledge that comes by living in the outside world, may find it hard to realise the possibility of such infantile ignorance in many girls. None the less, such ignorance is a fact in the case of some girls at least, and no mother should let her daughter, blindfold, slip her neck under the marriage yoke.
Before leaving the harbourage of girlhood to set sail on the troublous sea of life, there is an occurrence of which I must make mention, as it marks my first awakening of interest in the outer world of political struggle. In the autumn of 1867 my mother and I were staying with some dear friends of ours, the Robertses, at Pendleton, near Manchester. Mr. Roberts was "the poor man's lawyer," in the affectionate phrase used of him by many a hundred men. He was a close friend of Ernest Jones, and was always ready to fight a poor man's battle without fee. He worked hard in the agitation which saved women from working in the mines, and I have heard him tell how he had seen them toiling, naked to the waist, with short petticoats barely reaching to their knees, rough, foul-tongued, brutalised out of all womanly decency and grace; and how he had seen little children working there too, babies of three and four set to watch a door, and falling asleep at their work to be roused by curse and kick to the unfair toil. The old man's eye would begin to flash and his voice to rise as he told of these horrors, and then his face would soften as he added that, after it was all over and the slavery was put an end to, as he went through a coal district the women standing at their doors would lift up their children to see "Lawyer Roberts" go by, and would bid "God bless him" for what he had done. This dear old man was my first tutor in Radicalism, and I was an apt pupil. I had taken no interest in politics, but had unconsciously reflected more or less the decorous Whiggism which had always surrounded me. I regarded "the poor" as folk to be educated, looked after, charitably dealt with, and always treated with most perfect courtesy, the courtesy being due from me, as a lady, to all equally, whether they were rich or poor. But to Mr. Roberts "the poor" were the working-bees, the wealth producers, with a right to self-rule not to looking after, with a right to justice, not to charity, and he preached his doctrines to me in season and out of season. I was a pet of his, and used often to drive him to his office in the morning, glorying much in the fact that my skill was trusted in guiding a horse through the crowded Manchester streets. During these drives, and on all other available occasions, Mr. Roberts would preach to me the cause of the people. "What do you think of John Bright?" he demanded suddenly one day, looking at me with fiery eyes from under heavy brows. "I have never thought of him at all," was the careless answer. "Isn't he a rather rough sort of man, who goes about making rows?" "There, I thought so!" he thundered at me fiercely. "That's just what I say. I believe some of you fine ladies would not go to heaven if you had to rub shoulders with John Bright, the noblest man God ever gave to the cause of the poor."
This was the hot-tempered and lovable "demagogue," as he was called, with whom we were staying when Colonel Kelly and Captain Deasy, two Fenian leaders, were arrested in Manchester and put on their trial. The whole Irish population became seething with excitement, and on September 18th the police van carrying them to Salford Gaol was stopped at the Bellevue Railway Arch by the sudden fall of one of the horses, shot from the side of the road. In a moment the van was surrounded, and crowbars were wrenching at the van door. It resisted; a body of police was rapidly approaching, and if the rescue was to be effective the door must be opened. The rescuers shouted to Brett, the constable inside, to pass out his keys; he refused, and some one exclaimed, "Blow off the lock!" In a moment the muzzle of a revolver was against the lock, and it was blown off; but Brett, stooping down to look through the keyhole, received the bullet in his head, and fell dying as the door flew open. Another moment, and Allen, a lad of seventeen, had wrenched open the doors of the compartments occupied by Kelly and Deasy, dragged them
