The supreme ambition of all great women—and have not all women the potentialities of greatness?—is to give birth to a god. That ambition it is which is marred by the disappointing birth of a female child—when the man-child is born, there is always hope, and slow is the realisation of failure. That realisation never came to Ellen Mary. She accepted her child with the fear that is adoration. When she dropped her eyes before her god's searching glance, she did it in reverence. She hid her faith from the world, but in her heart she believed that she was blessed above all women. In secret, she worshipped the inscrutable wonder that had used her as the instrument of his incarnation. Perhaps she was right....
FOOTNOTES:
[3] A study of genius shows that in a percentage of cases so large as to exclude the possibility of coincidence, the exceptional man, whether in the world of action, of art, or of letters, seems to inherit his magnificent powers through the female line. Sir Francis Galton, it is true, did not make a great point of this curious observation, but the tendency of more recent analyses is all in the direction of confirming the hypothesis; and it would seem to hold good in the converse proposition, namely, that the exceptional woman inherits her qualities from her father.
CHAPTER V
HIS DEPARTURE FROM STOKE-UNDERHILL
I
The village of Stoke was no whit intimidated by the news that Mrs. Reade sowed abroad. The women exclaimed and chattered, the men gaped and shook their heads, the children hung about the ruinous gate that shut them out from the twenty-yard strip of garden which led up to Stott's cottage. Curiosity was the dominant emotion. Any excuse was good enough to make friendly overtures, but the baby remained invisible to all save Mrs. Reade; and the village community kept open ears while the lust of its eyes remained, perforce, unsatisfied. If Stott's gate slammed in the wind, every door that commanded a view of that gate was opened, and heads appeared, and bare arms—the indications of women who nodded to each other, shook their heads, pursed their lips and withdrew for the time to attend the pressure of household duty. Later, even that gate slamming would reinvigorate the gossip of backyards and front doorways.
The first stranger to force an entry was the rector. He was an Oxford man who, in his youth, had been an ardent disciple of the school that attempts the reconciliation of Religion and Science. He had been ambitious, but nature had predetermined his career by giving him a head of the wrong shape. At Oxford his limitations had not been clearly defined, and on the strength of a certain speech at the Union, he crept into a London west-end curacy. There he attempted to demonstrate the principle of reconciliation from the pulpit, but his vicar and his bishop soon recognised that excellent as were his intentions, he was doing better service to agnosticism than to his own religion. As a result of this clerical intrigue he was vilely marooned on the savage island of Stoke-Underhill, where he might preach as much science as he would to the natives, for there was no fear of their comprehending him. Fifteen years of Stoke had brought about a reaction. Nature had made him a feeble fanatic, and he was now as ardent an opponent of science as he had once been a defender. In his little mind he believed that his early reading had enabled him to understand all the weaknesses of the scientific position. His name was Percy Crashaw.
Mrs. Stott could not deny her rector the right of entry, and he insisted on seeing the infant, who was not yet baptised—a shameful neglect, according to Crashaw, for the child was nearly six weeks old. Nor had Mrs. Stott been "churched." Crashaw had good excuse for pressing his call.