23 But must not, now, the working in our minds of considerations like these, to which culture, that is, the disinterested and active use of reading, reflection, and observation, in the endeavour to know the best that can be known, carries us, be really much more effectual to the dissolution of feudal habits and rules of succession in land than an operation like the Real Estate Intestacy Bill, and a stock notion like that of the natural right of all a man's children to an equal share in the enjoyment of his property; since we have seen that this mechanical maxim is unsound, and that, if it is unsound, the operation relying upon it cannot possibly be effective? If truth and reason have, as we believe, any natural irresistible effect on the mind of man, it must. These considerations, when culture has called them forth and given them free course in our minds, will live and work. They will work gradually, no doubt, and will not bring us ourselves to the front to sit in high place and put them into effect;but so they will be all the more beneficial. Everything teaches us how gradually nature would have all profound changes brought about; and we can even see, too, where the absolute abrupt stoppage of feudal habits has worked harm. And appealing to the sense of truth and reason, these considerations will, without doubt, touch and move all those of even the Barbarians themselves, who are (as are some of us Philistines also, and some of the Populace) beyond their fellows quick of feeling for truth and reason. For indeed this is just one of the advantages of sweetness and light over fire and strength, that sweetness and light make a feudal class quietly and gradually drop its feudal habits because it sees them at variance with truth and reason, while fire and strength are for tearing them passionately off, because this class applauded Mr. Lowe when he called, or was supposed to call, the working-class drunken and venal.
24 3. But when once we have begun to recount the practical operations by which our Liberal friends work for the removal of definite evils, and in which if we do not join them they are apt to grow impatient with us, how can we pass over that very interesting operation,--the attempt to enable a man to marry his deceased wife's sister? This operation, too, like that for abating the feudal customs of succession in land, I have had the advantage of myself seeing and hearing my Liberal friends labour at.
25 I was lucky enough to be present when Mr. Chambers brought forward in the House of Commons his bill for enabling a man to marry his deceased wife's sister, and I heard the speech which Mr. Chambers then made in support of his bill. His first point was that God's law,--the name he always gave to the Book of Leviticus,--did not really forbid a man to marry his deceased wife's sister. God's law not forbidding it, the Liberal maxim, that a man's prime right and happiness is to do as he likes, ought at once to come into force, and to annul any such check upon the assertion of personal liberty as the prohibition to marry one's deceased wife's sister. A distinguished Liberal supporter of Mr. Chambers, in the debate which followed the introduction of the bill, produced a formula of much beauty and neatness for conveying in brief the Liberal notions on this head: 'Liberty,' said he, 'is the law of human life.' And, therefore, the moment it is ascertained that God's law, the Book of Leviticus, does not stop the way, man's law, the law of liberty, asserts its right, and makes us free to marry our deceased wife's sister.
26 And this exactly falls in with what Mr. Hepworth Dixon, who may almost be called the Colenso of love and marriage,--such a revolution does he make in our ideas on these matters, just as Dr. Colenso does in our ideas on religion,--tells us of the notions and proceedings of our kinsmen in America. With that affinity of genius to the Hebrew genius which we have already noticed, and with the strong belief of our race that liberty is the law of human life, so far as that fixed, perfect, and paramount rule of conscience, the Bible, does not expressly control it, our American kinsmen go again, Mr. Hepworth Dixon tells us, to their Bible, the Mormons to the patriarchs and the Old Testament, Brother Noyes to St. Paul and the New, and having never before read anything else but their Bible, they now read their Bible over again, and make all manner of great discoveries there. All these discoveries are favourable to liberty, and in this way is satisfied that double craving so characteristic of our Philistine, and so eminently exemplified in that crowned Philistine, Henry the Eighth,--the craving for forbidden fruit and the craving for legality.
27 Mr. Hepworth Dixon's eloquent writings give currency, over here, to these important discoveries; so that now, as regards love and marriage, we seem to be entering, with all our sails spread, upon what Mr. Hepworth Dixon, its apostle and evangelist, calls a Gothic Revival, but what one of the many newspapers that so greatly admire Mr. Hepworth Dixon's lithe and sinewy style and form their own style upon it, calls, by a yet bolder and more striking figure, 'a great sexual insurrection of our Anglo-Teutonic race.' For this end we have to avert our eyes from everything Hellenic and fanciful, and to keep them steadily fixed upon the two cardinal points of the Bible and liberty. And one of those practical operations in which the Liberal party engage, and in which we are summoned to join them, directs itself entirely, as we have seen, to these cardinal points, and may almost be regarded, perhaps, as a kind of first instalment, or public and parliamentary pledge, of the great sexual insurrection of our Anglo-Teutonic race.