mony—that of the great Italians and Grecks. You know well the plan of Dante's great poem—that it is a love-poem to his dead lady, a song of praise for her watch over his soul. Stooping only to pity, never to love, she yet saves him from destruction—saves him from hell. He is going eternally astray in despair; she comes down from heaven to his help, and throughout the ascents of Paradise is his teacher, interpreting for him the most difficult truths, divine and human; and leading him, with rebuke upon rebuke, from star to star.

I do not insist upon Dante's conception; if I began I conld not cease: besides, you might think this a wild imagination of one poet's heart. So I will rather read to you a few verses of the deliberate writing of a knight of Pisa to his living lady, wholly characteristic of the feeling of all the noblest men of the thirteenth century, preserved among many other such records of knightly honour and love, which Dante Rossetti has gathered for us from among the early Italian poets.

For lol thy law is passed
That this my love should manifestly be

To serve and honour theo:
And so I do; and my delight is fuil,
Accepted for the servant of thy rule. .

Without almost, I am all rapturous,

Since thus my will was set

To serve, thou flower of joy, thine excellence:
Nor ever seems it anything could rouse

A pain or regret,
But on thee dwells mine every thought and senso :
Considering that from thee all virtues spread

As from a fountain head,
That in thy gift is wisdom's best avart,

And honour without fail;
With whom each sovereign good dwells separate,
Fulfilling the perfection of thy state,

Lady, since I conoeived
Thy pleasurable aspect in my heart,

My life has been apart
In shining brightness and the place of truth;

Which till that time, good sooth,
Groped among shadows in a darken'd place,

Where many hours and days
It hardly ever had remember'd good.

But now my servitude
Is thine, and I am full of joy and rest.

A man from a wild beast
Thou madest me, since for thy love I lived.

You may think, perhaps, a Greek knight would have had a lower estimate of women than this Christian lover. His own spiritual subjection to them was indeed not so absolnte;


but as regards their own personal character, it was only because you could not have followed me so easily, that I did not take the Greek women instead of Shakespeare's; and instance, for chief ideal types of human beauty and faith, the simple mother's and wito's heart of Andromache; the divine, yet rejected wisdom of Cassandra; the playful kindness and simple princess-lifo of happy Nausicaa; the housewifely calm of that of Penclope, with its watch upon the sea; the ever patient, fearless, hopelessly devoted piety of the sister, and daughter, in Antigone; the howing down of Iphigenia, lamb-like and silent; and, finally, the expectation of the resurrection, made clear to the soul of the Greeks in the return from her grave of that Alcestis, who, to save her husband, had passed calmly through the bitterness of death.

Now I could multiply witness upon witness of this kind upon you if I bad time. I would take Chaucer, and show you why he wrote a Legend of Good Women; but no Legend of Good Men. I would take Spenser, and show you how all bis fairy knights are sometimes deceived and sometimes vanquished; but the soul of Una is never darkened, and the spear of Britomart is never broken. Nay, I could go back into the mythical teaching of the most ancient times, and show you how the great people, by one of whose princesses it mas appointed that the Law. giver of all the earth should be educated, rather than by his own kindred ;-how that great Egyptian people, wisest then of nations, gave to their Spirit of Wisdom the form of a woman; and into her hand, for a symbol, the weaver's shuttle: and how the name and the form of that spirit, adopted, believed, and obeyed by the Greeks, became that Athena of the olive-helm, and cloudy shield, to whose faith you owe, down to this date, whatever you hold most precious in art, in literature, or in types of national virtue.

But I will not wander into this distant and mythical element; I will only ask you to give its legitimate value to the testimony of these great poets and men of the world, --consistent as you see it is on this head. I will ask you whether it can be supposed that these men, in the main work of their lives, are amusing themselves with a fictitious and idle view of the relations between man and woman ;nay, worse than fictitious or idle; for a thing may be imaginary, yet desirable, if it were possible; but this, their ideal of women, is, according to our common idea of the marriage relation, wholly undesirable. The woman, we say, is not to guide, nor even to think, for herself. The man is always to be the wiser; he is to be the thinker, the ruler, the superior in knowledge and discretion, as in power. Is it not somewhat important to make up our minds on this

matter? Are all these great men mistaken, or are we? Are Shakespeare and Æschylus, Dante and Homer, merely dressing dolls for us; or, worse than dolls, unnatural visions, the realization of which, were it possible, would bring anarchy into all households and ruin into all affections ? Nay, if you could suppose this, take lastly the evidence of facts, given by the human beart itself. In all Christian ages which have been remarkable for their purity or progress, there has been absolute yielding of obedient devotion, by the lover, to bis mistress. I say obedient—not merely enthusiastic and worshipping in imagination, but entirely subject, receiving from the beloved woman, however young, not only the encouragement, the praise, and the reward of all toil, but, so far as any choice is open, or any question difficult of decision, the direction of all toil. That chivalry, to the abuse and dishonour of which are attributable primarily whatever is cruel in war, unjust in peace, or corrupt and ignoble in domestic relations; and to the original purity and power of which we owe the defence alike of faith, of law, and of love;—that chivalry, I say, in its very first conception of bonourable life, assumes the subjection of the young knight to the command-should it even be the command in caprice-of his lady. It assumes this, because its masters know that the first and necessary impulse of every truly taught and knightly heart is this



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