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love which has no end. It is not so much the infinite as the beautiful that we yearn for. It is not being, or the limits of being, which weigh upon us; it is evil, in us and without us. It is not at all necessary to be great, so long as we are in harmony with the order of the universe. Moral ambition has no pride ; it only desires to fill its place, and make its note duly heard in the universal concert of the God of love.

30th March 1870. — Certainly, Nature is unjust and shameless, without probity, and without faith. Her only alternatives are gratuitous favour or mad aversion, and her only way of redressing an injustice is to commit another. The happiness of the few is expiated by the misery of the greater number. - It is useless to accuse a blind force. -

The human conscience, however, revolts against this law of nature, and to satisfy its own instinct of justice it has imagined two hypotheses, out of which it has made for itself a religion, – the idea of an individual providence, and the hypothesis of another life.

In these we have a protest against nature, which is thus declared immoral and scanda

lous to the moral sense. Man believes in good, and that he may ground himself on justice he maintains that the injustice all around him is but an appearance, a mystery, a cheat, and that justice will be done. Fiat justitia, pereat mundus !

It is a great act of faith. And since humanity has not made itself, this protest has some chance of expressing a truth. If there is conflict between the natural world and the moral world, between reality and conscience, conscience must be right.

It is by no means necessary that the universe should exist, but it is necessary that justice should be done, and atheism is bound to explain the fixed obstinacy of conscience on this point. Nature is not just; we are the products of nature: why are we always claiming and prophesying justice ? why does the effect rise up against its cause? It is a singular phenomenon. Does the protest come from any puerile blindness of human vanity ? No, it is the deepest cry of our being, and it is for the honour of God that the cry is uttered. Heaven and earth may pass away, but good ought to be, and injustice ought not to be. Such is the creed of the human race. Nature will be conquered by spirit : the eternal will triumph over time.

1st April 1870. — I am inclined to believe that for a woman love is the supreme authority — that which judges the rest and decides what is good or evil. For a man, love is subordinate to right. It is a great passion, but it is not the source of order, the synonym of reason, the criterion of excellence. It would seem, then, that a woman places her ideal in the perfection of love, and a man in the perfection of justice. It was in this sense that St. Paul was able to say, The woman is the glory of the man, and the man is the glory of God.' Thus the woman who absorbs herself in the object of her love is, so to speak, in the line of nature: she is truly woman, she realises her fundamental type. On the contrary, the man who should make life consist in conjugal adoration, and who should ine that he has lived sufficiently when he has made himself the priest of a beloved woman, such a one is but half a man; he is despised by the world, and perhaps secretly disdained by women themselves. The woman who loves truly seeks to merge her own individuality in that of the man she loves. She desires that her love should make him greater, stronger, more masculine, and more active. Thus each sex plays

nagits appointed part: the woman is first destined for man, and man is destined for society. Woman owes herself to one, man owes himself to all; and each obtains peace and happiness only when he or she has recognised this law and accepted this balance of things. The same thing may be a good in the woman and an evil in the man, may be strength in her, weakness in him.

There is then a feminine and a masculine morality, - preparatory chapters, as it were, to a general human morality. Below the virtue which is evangelical and sexless, there is a virtue of sex. And this virtue of sex is the occasion of mutual teaching, for each of the two incarnations of virtue makes it its business to convert the other, the first preaching love in the ears of justice, the second justice in the ears of love. And so there is produced an oscillation and an average which represent a social state, an epoch, sometimes a whole civilisation.

Such at least is our European idea of the harmony of the sexes in a graduated order of functions. America is on the road to revolutionise this ideal by the introduction of the democratic principle of the equality of individuals in a general equality of func

tions. Only, when there is nothing left but a multitude of equal individualities, neither young nor old, neither men nor women, neither benefited nor benefactors,

-all social difference will turn upon money. The whole hierarchy will rest upon the dollar, and the most brutal, the most hideous, the most inhuman of inequalities will be the fruit of the passion for equality.

What a result! Plutolatry — the worship of wealth, the madness of gold — to it will be confided the task of chastising a false principle and its followers. And plutocracy will be in its turn executed by equality. It would be a strange end for it, if Anglo-Saxon individualism were ultimately swallowed up in Latin socialism.

It is my prayer that the discovery of an equilibrium between the two principles may be made in time, before the social war, with all its terror and ruin, overtakes us. But it is scarcely likely. The masses are always ignorant and limited, and only advance by a succession of contrary errors. They reach good only by the exhaustion of evil. They discover the way out, only after having run their heads against all other possible issues.

15th April 1870. — Crucifixion! That is

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