versal of this order which constitutes the sin and causes the miseries in the world.’
‘Spiritual subjection; not temporal then?’
‘Yes, temporal too, in all things that relate to the spiritual, in all the direct and indirect concerns of religion.’
‘Is not that the doctrine of Comte the Positivist?’
‘He said, I believe,’ replied Mr Bristley, ‘that the time is coming when man shall no more bow the knee except to woman; but I do not gather that his idea was that of a deep spiritual religion, it was rather that of a materialistic gallantry, chivalry, or what you like to call it, superficial, unpractical, and, in this work-a-day world, impossible. We do not want to put women into a glass case to be stared at, we have simply to reverse the present relations of the sexes in all things religious, and to put women into the priestess’s place, which is now usurped by man. Along with this will go, of course, the establishment of her equal rights in things temporal. That is what I understand by Divine Order: is it clear to you?’
‘Clear enough,’ replied the cardinal. ‘But why is this great revolution to be the work of Rome, the least revolutionary of human—let us say human—institutions? Would not some new religious body undertake the work with freer hands? The ostensible character of our holy Church is to remain always the same; she changes not, or as little as possible. Built upon the foundation of Apostles and Prophets, our Lord himself being the chief corner-stone’— the prelate made as though he would cross himself or bow his head as he recited this, but concluded that it was not worth the trouble, which was just as well, since the effect would have been spoilt by an unmistakable wink which he directed at Lesbia—‘built upon that security, she changes as little as the moon, the faithful witness in heaven. Devout but infirm minds, troubled with doubt in these subversive days
