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"Go on," she said with a tantalizing smile. "I love to hear you talk. It's far more interesting than listening to Howard Cannon's dark prophecies about the day after to-morrow and his gloomy rumblings about the writing on the wall. You stand for the unemancipated married woman. Don't you?" "Yes, I do," said Alice quickly, her eyes gleaming.
She showed her genius not so much in writing the book, which is, indeed, a faulty though an intensely vital performance, as in thinking out its position for herself. She had her predecessors, but she owed to them little, if anything. There was not enough in them to have formed her mind, if she had come to their pages unemancipated.
The Love of God he could understand, but the Wrath of God was a conception he was still unemancipated enough to dread; and a dark, portentous terror that Skale might incur it, and that he might be dragged at its heels into some hideous catastrophe, chased him through the days and nights. It all seemed so unlawful, impious, blasphemous....
The door of the comfortable library in which they were seated was suddenly thrown open. An exceedingly alert-looking young lady, very much befreckled, and as yet unemancipated from the long plaits of the schoolroom, came in like a whirlwind. In her hand she carried a man's Homburg hat, which she waved aloft in triumph.
There, inasmuch as the community is an oppressed, suffering, unemancipated, and weary one, all THAT will be held to be good which alleviates the state of suffering.
That God-born Force, irresistible in its sweeping power, incalculable in its potency, unpredictable in its course, mysterious in its workings, and awe-inspiring in its manifestations—a Force which, as the Báb has written, “vibrates within the innermost being of all created things,” and which, according to Bahá’u’lláh, has through its “vibrating influence,” “upset the equilibrium of the world and revolutionized its ordered life”—such a Force, acting even as a two-edged sword, is, under our very eyes, sundering, on the one hand, the age-old ties which for centuries have held together the fabric of civilized society, and is unloosing, on the other, the bonds that still fetter the infant and as yet unemancipated Faith of Bahá’u’lláh.
The point for recollection is that there must anciently have been a time at which the rules of the Civil Law determined the scheme of Intestate Succession exclusively, and at which the arrangements of the Edict were non-existent, or not consistently carried out. We cannot doubt that, in its infancy, the Prætorian jurisprudence had to contend with formidable obstructions, and it is more than probable that, long after popular sentiment and legal opinion had acquiesced in it, the modifications which it periodically introduced were governed by no certain principles, and fluctuated with the varying bias of successive magistrates. The rules of Intestate Succession, which the Romans must at this period have practised, account, I think and more than account for that vehement distaste for an Intestacy to which Roman society during so many ages remained constant. The order of succession was this: on the death of a citizen, having no will or no valid will, his Unemancipated children became his Heirs. His emancipated sons had no share in the inheritance. If he left no direct descendants living at his death, the nearest grade of the Agnatic kindred succeeded, but no part of the inheritance was given to any relative united (however closely) with the dead man through female descents. All the other branches of the family were excluded, and the inheritance escheated to the Gentiles, or entire body of Roman citizens bearing the same name with the deceased. So that on failing to execute an operative Testament, a Roman of the era under examination left his emancipated children absolutely without provision, while, on the assumption that he died childless, there was imminent risk that his possessions would escape from the family altogether, and devolve on a number of persons with whom he was merely connected by the sacerdotal fiction that assumed all members of the same gens to be descended from a common ancestor. The prospect of such an issue is in itself a nearly sufficient explanation of the popular sentiment; but, in point of fact, we shall only half understand it, if we forget that the state of things I have been describing is likely to have existed at the very moment when Roman society was in the first stage of its transition from its primitive organisation in detached families. The empire of the father had indeed received one of the earliest blows directed at it through the recognition of Emancipation as a legitimate usage, but the law, still considering the Patria Potestas to be the root of family connection, persevered in looking on the emancipated children as strangers to the rights of Kinship and aliens from the blood. We cannot, however, for a moment suppose that the limitations of the family imposed by legal pedantry had their counterpart in the natural affection of parents. Family attachments must still have retained that nearly inconceivable sanctity and intensity which belonged to them under the Patriarchal system; and, so little are they likely to have been extinguished by the act of emancipation, that the probabilities are altogether the other way. It may be unhesitatingly taken for granted that enfranchisement from the father's power was a demonstration, rather than a severance, of affection a mark of grace and favour accorded to the best-beloved and most esteemed of the children. If sons thus honoured above the rest were absolutely deprived of their heritage by an Intestacy, the reluctance to incur it requires no farther explanation. We might have assumed
At the present day, when all our girls go to Girton and enter for the classical tripos, I need hardly translate the word belemnite 'for the benefit of the ladies, as people used to do in the dark and unemancipated eighteenth century; but as our boys have left off learning Greek just as their sisters are beginning to act the 'Antigone' at private theatricals, I may perhaps be pardoned if I explain, 'for the benefit of the gentlemen, that the word is practically equivalent to javelin-fossil.
It is otherwise with the second type of morality, SLAVE-MORALITY. Supposing that the abused, the oppressed, the suffering, the unemancipated, the weary, and those uncertain of themselves should moralize, what will be the common element in their moral estimates?
They argue from man to the animal, just as others argue from the animal to man: a faulty method in either case, if there really be two distinct psychic worlds. The belief would not be so deep-rooted in the peasant's mind, if facts had not from time to time confirmed it. But we may assume that, in successful cases, the Cats made to lose their bearings were young and unemancipated animals.
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