第29章

For those great movements which have permanently modified the condition of humanity have never taken their rise amid the chopped logic of schools;they have never drawn their vitality from a series of purely intellectual and abstract inductions.They have arisen always through the action of widely spread material and spiritual conditions, creating widespread human needs; which, pressing upon the isolated individuals, awakens at last continuous, if often vague and uncertain, social movement in a given direction.Mere intellectual comprehension may guide, retard, or accelerate the great human movements; it has never created them.It may even be questioned whether those very leaders, who have superficially appeared to create and organise great and successful social movements, have themselves, in most cases, perhaps in any, fully understood in all their complexity the movements they themselves have appeared to rule.They have been, rather, themselves permeated by the great common need; and being possessed of more will, passion, intensity, or intellect, they have been able to give voice to that which in others was dumb, and conscious direction to that which in others was unconscious desire: they have been but the foremost crest of a great wave of human necessity: they have not themselves created the wave which bears themselves, and humanity, onwards.

The artificial social movements which have had their origin in the arbitrary will of individuals, guided with however much determination and reason, have of necessity proved ephemeral and abortive.An Alexander might will to weld a Greece and an Asia into one; a Napoleon might resolve to create of a diversified Europe one consolidated state; and by dint of skill and determination they might for a moment appear to be accomplishing that which they desired; but the constraining individual will being withdrawn, the object of their toil has melted away, as the little heap of damp sand gathered under the palm of a child's hand on the sea-shore, melts away, scattered by the wind and washed out by the waves, the moment the hand that shaped it is withdrawn; while the small, soft, indefinite, watery fragment of jelly-fish lying beside it, though tossed hither and thither by water and wind, yet retains its shape and grows, because its particles are bound by an internal and organic force.

Our woman's movement resembles strongly, in this matter, the gigantic religious and intellectual movement which for centuries convulsed the life of Europe; and had, as its ultimate outcome, the final emancipation of the human intellect and the freedom of the human spirit.Looked back upon from the vantage-point of the present, this past presents the appearance of one vast, steady, persistent movement proceeding always in one ultimate direction, as though guided by some controlling human intellect.But, to the mass of human individuals taking part in it, it presented an appearance far otherwise.It was fought out, now here, now there, by isolated individuals and small groups, and often for what appeared small and almost personal ends, having sometimes, superficially, little in common.Now it was a Giordano Bruno, burnt in Rome in defence of abstract theory with regard to the nature of the First Cause; then an Albigense hurled from his rocks because he refused to part with the leaves of his old Bible; now a Dutch peasant woman, walking serenely to the stake because she refused to bow her head before two crossed rods; then a Servetus burnt by Protestant Calvin at Geneva; or a Spinoza cut off from his tribe and people because he could see nothing but God anywhere; and then it was an exiled Rousseau or Voltaire, or a persecuted Bradlaugh; till, in our own day the last sounds of the long fight are dying about us, as fading echoes, in the guise of a few puerile attempts to enforce trivial disabilities on the ground of abstract convictions.The vanguard of humanity has won its battle for freedom of thought.

But, to the men and women taking part in that mighty movement during the long centuries of the past, probably nothing was quite clear, in the majority of cases, but their own immediate move.Not the leaders--most certainly not good old Martin Luther, even when he gave utterance to his immortal "I can no otherwise" (the eternal justification of all reformers and social innovators!), understood the whole breadth of the battlefield on which they were engaged, or grasped with precision the issues which were involved.The valiant Englishman, who, as the flames shot up about him, cried to his companion in death, "Play the man, Master Ridley; we shall by God's grace this day light such a candle in England, as shall never be put out!" undoubtedly believed that the candle lighted was the mere tallow rushlight of a small sectarian freedom for England alone; nor perceived that what he lighted was but one ray of the vast, universal aurora of intellectual and spiritual liberty, whose light was ultimately to stream, not only across England, but across the earth.Nevertheless, undoubtedly, behind all these limited efforts, for what appeared, superficially, limited causes, lay, in the hearts of the men and women concerned, through the ages, a profound if vague consciousness of ends larger than they clearly knew, to be subserved by their action; of a universal social duty and a great necessity.