Month: August 2013

Freedom from gynocentrism in 12 Steps

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Written by August Løvenskiolds

endinggyno-538x354

Are you sick of seeing good men destroyed? Tired of being assaulted by women? Sick at craziness and brutality being tolerated when they come from women but swiftly punished when a man even hints at them? Worried at the prospect of your young children being taken from you, and turned against you, by a woman who wants to rape your wallet?

Disgusted at the thought of showing chivalry and deference to foul-mouthed, thieving, drunken, sloppy and disrespectful harlots[1]? Enraged at the thought that newborn baby boys are sexually mutilated in order to tart up ladies’ cosmetics?

These are but a few of the many paths that might’ve brought you to this red door, and many wounds and diseases can be treated with the red pill, but your recovery will take conscious effort and patience on all of our parts – I know, because mine sure did, and I still struggle with it every day.

An AVfM Commenter suggested recently that a 12 Step program for recovering feminists might be necessary. I’ve been kicking around a similar idea for a while now, but my version is for any blue or purple pill person interested in taking the red pill.

What are the red, blue, and purple pills? They are metaphors for your worldview. I’ll be using a lot of MHRM buzzwords in this article, and part of your recovery will center around your taking responsibility for researching them for yourself.

Now, 12 Step Programs have been around for a while (I even helped found one back in the mid 1980’s) and have mixed records of success, but since they are well-known they can serve as a helpful framework to map out what you can expect once you start breaking the chains of gynocentrism. So, stealing shamelessly from those who have blazed the trail, I give you an overview of:

The 12 Steps of Liberation from Gynocentrism

Step 1: Honesty
After many years of denial, recovery can begin with one simple realization – that whether from feminism or traditionalism, Gynocentrism means more than equal rights: it is about securing unearned and undeserved comforts, security, money and power for women and women alone, at the expense and often destruction of men, their lives, and their families.

Step 2: Faith in oneself
It seems to be a spiritual truth that before we can break the chains of the expectations that gynocentrism places on men, we must accept that men are worthy creatures undeserving of the shame, self-loathing and lies that are told about us. Men, and the happiness of men, matter. They are critical to the survival of both humankind and human civilization. When enough men give up on it, society dies.

Step 3: Self-liberation
A lifetime of deference to the whims of whining women will come to a screeching halt, and change forever, by making a simple decision to turn it all over to a higher power – one’s own good judgment that men’s needs matter, too. The only true liberation is self-liberation – a slave forced into freedom by others will remain enslaved until he embraces his freedom as his own.

Step 4: Soul-searching
Change is a process, not just an event. Recognizing how our previous attachment to gynocentrism damaged ourselves, the men around us, and yes, the women, too, requires a lot of thought into often unpleasant memories and past experiences. This soul-searching, though painful, will build our strengths and understandings for when we face future conflicts with those still committed to pedestalizing women.

Step 5: Commitment to Personal Integrity and Truth
A most difficult step to face, but also the one that provides the great opportunity for growth. When you commit to personal integrity and truth you will find the courage to face down your fears and stand up for the rights of men where no one else seems willing to make the first objection to male disposability.

Step 6: Acceptance of our Defects
Everyone has personal character faults but such faults are no reason for us to accept unjust treatment. A man with flaws can still be a good father, a hard worker, and a worthy person. No one has the right to shame us for our sexual desires, the choices or flaws in our physical appearance, our accomplishments, our failures, or our infirmities.

Step 7: Confidence and Humility
As we discover and embrace the newfound power that comes with liberation from gynocentrism, we must be cognizant of the need to balance our confidence with humility – not the false humility from shame, but rather, a knowledge that our strength has real limits and that personal growth can be a frustrating process at times. We must learn to be confident enough in our worth and skills that we can accept new challenges – challenges we are humble enough to understand that we might fail at achieving.

Step 8: Willingness to make amends
Making a list of those we harmed before coming into recovery from gynocentrism can be daunting – long-term feminists in particular may find they have numerous abortions, falsely accused boyfriends, amputated foreskins and penises, stolen job opportunities, and massive shoe collections hanging over their newly heightened consciences. Becoming willing to actually start the struggle to make amends to those we have wronged can be the most difficult part of recovery and many falter on this step.

Step 9: Forgiveness
Being willing to forgive others as well as asking for forgiveness for ourselves may seem like a bitter red pill to swallow, but for those serious about recovery it can be great medicine for the spirit and soul. Even the failure of gynocentrists to embrace forgiveness will help us in that it will throw their sociopathy into sharper relief.

Step 10: Maintenance
Nobody likes to dwell on past wrongs but continuing study into men’s human rights issues is necessary to maintain progress and vigilance in recovery from gynocentrism, lest we fall back into old habits and long-held, toxic beliefs about men.

Step 11: Making Contact
There is value and strength in contacting others in recovery to share our stories and plan our futures, whether as a group or on our own. In recovering from gynocentrism, the insights of one man or woman can and do enrich all our lives. Additionally, building a community of men who recognize the value in each other is a rare and powerful weapon against gynocentrism. Men don’t bond (in general) as quickly or seamlessly as women do, and whenever men build a space for themselves, women try to bully their way in.

Step 12: Service to Humankind
It is not uncommon for those in gynocentrism recovery programs to experience anger over the pain of our long enslavement to the Golden Uterus. Male anger is a good thing – it is how we heal; it is how we grieve; it is the motivation the drives us to help others. Reaching out to others caught in the violent abattoirs of gynocentric privilege can provide the rare gift of saving and enriching men’s lives rather than gratuitously destroying them. Even a lone MGTOW like me can add to the fight by cutting back and resisting the forces that feed gynocentrism’s ever growing need for power, money, and resources.

***

This is not the end but the beginning. I’ve got a lot more to say, but this article in overdue and overlong already. My warmest regards to you all.

Author’s note: although based loosely on (and sometimes in contradiction to) The Twelve Steps of AA, this article is intended as neither a criticism nor endorsement of AA or any other Multi-Step-based program.

[1] Yes, we are aware that the website for the Traditional Woman’s Rights Activists, or, more aptly named, We-Only-Submit-To-The-Men-Who-Obey-Us knitting circle and coffee clutch assembly no longer exists. Thank God and/or the Spaghetti Monster.

Courtly love described

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Courtly Love

Courtly love as a literary phenomenon reflects one of the most far-reaching revolutions in social sensibility in Western culture — the dramatic change in attitude towards women that began in the late eleventh century, spread throughout western and northern Europe during the twelfth century, and lingered through the Renaissance and on into the modern world where elements can still be found. In its essential nature, courtly love, or fin’ amors, as the Provencal poets called it, was the expression of the knightly worship of a refining ideal embodied in the person of the beloved. Only a truly noble nature could generate and nurture such a love; only a woman of magnanimity of spirit was a worthy object. The act of loving was in itself ennobling and refining, the means to the fullest expression of what was potentially fine and elevated in human nature.

More often than not, such a love expressed itself in terms that were feudal and religious. Thus, just as a vassal was expected to honor and serve his lord, so a lover was expected to serve his lady, to obey her commands, and to gratify her merest whims. Absolute obedience and unswerving loyalty were critical. To incur the displeasure of one’s lady was to be cast into the void, beyond all light, warmth, and possibility of life. And just as the feudal lord stood above and beyond his vassal, so the lady occupied a more celestial sphere than that of her lover. Customarily she seemed remote and haughty, imperious and difficult to please. She expected to be served and wooed, minutely and at great length. If gratified by the ardors of her lover-servant, she might at length grant him her special notice; in exceptional circumstances, she might even grant him that last, longed-for favor. Physical consummation of love, however, was not obligatory. What was important was the prolonged and exalting experience of being in love.

It was usually one of the assumptions of courtly love that the lady in question was married, thus establishing the triangular pattern of lover-lady-jealous husband. This meant that the affair was at least potentially adulterous, and had to be conducted in an atmosphere of secrecy and danger. The absolute discretion of the lover was therefore indispensable if the honor of the lady were to be preserved. Though the convention did not stipulate adultery as a sine qua non, it is nevertheless true that the two great patterns of courtly love in the Middle Ages–Tristan and Isolt and Lancelot and Guenevere–both involved women who deceived their husbands.

Implications of Courtly Love

It is possible to discern two long range effects of courtly love on western civilization. For one thing, it provided Europe with a refined and elevated language with which to describe the phenomenology of love. For another, it was a significant factor in the augmented social role of women. Life sometimes has a way of imitating art, and there is little doubt that the aristocratic men and women of the Middle Ages began to act out in their own loves the pattern of courtly behavior they read about in the fictional romances and love lyrics of the period. The social effect was to accord women preeminence in the great, central, human activity of courtship and marriage. Thus women became more than just beloved objects–haughty, demanding, mysterious; they became, in a very real sense, what they have remained ever since, the chief arbiters of the game of love and the impresarios of refined passion.

Toward the end of the Middle Ages, in the work of Dante and other poets of the fourteenth century, the distinction between amor and caritas became blurred. Chaucer’s Prioress ironically wears a brooch on which is inscribed, “Amor Vincit Omnia” (“Love Conquers All”). The secular imagery of courtly love was used in religious poems in praise of the Virgin Mary. The lover with “a gentle heart,” as in a poem by Guido Guinizelli, could be led through a vision of feminine beauty to a vision of heavenly grace. One of Dante’s greatest achievements was to turn his beloved, seen primarily in physical, worldly, courtly love terms in his early work, La Vita Nuova, into the abstract, spiritualized, religious figure of Beatrice in The Divine Comedy.

Source:
Adapted from A Guide to the Study of Literature: A Companion Text for Core Studies 6, Landmarks of Literature, Brooklyn College.

Contact

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This website is owned and maintained by Peter Wright;  historian and culture critic known for advocacy for men’s issues and extensive research on topics such as chivalry, courtly love, the men’s human rights movement, feminism, gynocentrism, cultural mythologies, and the psychology of human attachment. 

If you have any suggestions or questions feel free to contact via https://twitter.com/Gynocentrism

Feminism: the same old gynocentric story

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The Same Old Story
Lecture No. 2 by Adam Kostakis

“I’m not cut from the same mold. I don’t read from the same old story” – Pennywise

My readers must understand that the concerns which Gynocentrism Theory addresses are not limited to feminism. Feminism is still fairly new on the scene, while Gynocentrism has been around for as long as recorded history. The Men’s Rights Movement seeks to address problems associated with feminism, but does not limit its attention to these problems. Many of these problems existed prior to the emergence of feminism proper in the late 19th century, although they have been expanded and exacerbated since. Feminism is only the modern packaging of Gynocentrism, an ancient product, made possible in its present form by the extensive public welfare arrangements of the post-war period.

welfare

In spite of its radical rhetoric, the content of feminism, or one could say, its essence, is remarkably traditional; so traditional, in fact, that its core ideas are simply taken for granted, as unquestioned and unquestionable dogma, enjoying uniform assent across the political spectrum. Feminism is distinguishable only because it takes a certain traditional idea – the deference of men to women – to an unsustainable extreme. Political extremism, a product of modernity, shall fittingly put an end to the traditional idea itself; that is, in the aftermath of its astounding, all-singing, all-dancing final act.

Allow me to clarify. The traditional idea under discussion is male sacrifice for the benefit of women, which we term Gynocentrism. This is the historical norm, and it was the way of the world long before anything called ‘feminism’ made itself known. There is an enormous amount of continuity between the chivalric class code which arose in the Middle Ages and modern feminism, for instance. That the two are distinguishable is clear enough, but the latter is simply a progressive extension of the former over several centuries, having retained its essence over a long period of transition. One could say that they are the same entity, which now exists in a more mature form – certainly, we are not dealing with two separate creatures… It is an idea that has outlived nearly every other, and endures to this day in our American Empire. That men should sacrifice themselves utterly – their very essence, their being and their identity, to save women that they do not even know – is neatly encapsulated in that popular phrase, ‘women and children first.’ (And if you’re paying special attention, you will notice that it is never uttered as ‘children and women first.’ The very thought is absurd! This is because what is really meant by the phrase is ‘women first, children second.’)

The endurance of these social and class codes owes nothing to totalitarian control. Even when staging bloody revolts against tyrannous monarchs and landed elites, men aspiring to power left the Gynocentric code well alone. The self-sacrifice of men is a sexual constant which has survived all regime change. Gynocentrism, it seems, was not entirely without benefit to men; in peacetime, a man could be fairly assured of a stable familial structure and of his own paternity for the children he helped to raise. Regardless, what was offered to men was essentially compensatory. For most of history, men apparently considered this compensation to be reasonable enough – or perhaps, Gynocentrism was so deeply ingrained that they simply did not consider it at all. Through their actions, they affirmed (and renewed) Gynocentrism, and whether it went by the name honor, nobility, chivalry, or feminism, its essence has gone unchanged. It remains a peculiarly male duty to help the women onto the lifeboats, while the men themselves face a certain and icy death.

It is only now, with the political and social developments of the 20th century that have driven a wedge between the sexes, that the kind of thoughts found on this weblog can emerge. Late modernity provides us with new conceptual resources – new ways of thinking, which can be traced back to the Enlightenment of the 17th-18th centuries. Out of this intellectual melting-pot eventually crawled feminism, a vindictive blend of classic Gynocentrism, victim fetishization, radical utopianism and liberal presuppositions.

It would be an oversimplification to say that feminists set out to make gains. On the contrary, they made demands for both gains and losses. They wanted to gain men’s rights, but lose their traditional female responsibilities. This, it seemed, would put women in a social position equal to that of men. It was an argument rooted in the liberal tendencies of individualism, civic equality and self-definition. In rhetoric if not in reality, feminism asserted its points of concurrence with the most admirable aspects of traditional liberalism: equality before the law, the abnegation of arbitrary rule, and so on. Extending rights to all women appeared, logically enough, to be the successive phase of human liberation following the extension of rights to all men.

It was assumed – more fool us – that once granted equal rights, women would voluntarily adopt the accompanying responsibilities that men had always fulfilled. This did not come to be. Feminists were happy to gain men’s rights, and lose women’s responsibilities, but they were horrified by the suggestion that they should adopt men’s responsibilities as a corollary. Rather than men and women sharing the burdens of the world, we got the White Feather Campaign:

This campaign began in the early days of the First World War in Great Britain, where women were encouraged to pin white feathers on young men who were not in military uniform. The hope was that this mark of cowardice would shame them into ‘doing their bit’ in the war. The practice soon spread to Canada, where patriotic women, in response to declining voluntary recruitment figures, organized committees to issue white feathers to men in civilian clothes and publicly denounced the ‘slackers’ and ‘shirkers’.

It is surely worth remarking that many of these women were suffragettes; and thus, even as they campaigned for equal rights with men, they used shame as a tool for ensuring that men, and only men, fulfilled traditionally male obligations. Particularly, duty to give up their own lives, because they were men, for the sake of women. Whatever disadvantages women may have faced at the time, there is surely no greater coercion than death.

Much has changed since the First World War, and the feminist project to slack and shirk on women’s responsibilities while extending their license to act however they damn well please has met with wild success. And it is precisely this state of affairs which begs certain questions, made possible by the conceptual resources we have inherited from the Enlightenment: what if a man doesn’t want to live this way? Why should men continue to fulfill or perform their traditional obligations, when women will not live up to theirs, but neither will they adopt the responsibilities corresponding to their rights at present? The questions arise: were men wrong, all this time, to sacrifice for the sake of women? Should we, in fact, have no obligations to women whatsoever?

titanic

The reason why the Men’s Rights Movement arouses such hostility, from both the left and right, is because it is the first attempt in history for a sex to attempt to break out of its traditional role. Feminism is not this; it is the entrenchment of the power that women already held. The Men’s Rights Movement today goes far beyond simple accusations of feminist wrongdoing. Its adherents labor at historical analysis and social criticism, and with the benefit of two-and-a-half centuries of imagination and innovation stemming from the Enlightenment, can easily conceive of a world in which men, for the first time in history, are not required to self-sacrifice for women.

This is surely the future, and it is an inevitable reaction against – thus, an unintended consequence of – feminism itself. In times past, when men could claim compensation for their self-sacrifice, they accepted that this was simply the way of the world. In the absence of compensation, and with the screws being turned ever tighter on men in every sphere of life, they are provoked into questioning the new arbitrary rule, and into formulating their very own liberation project in response.

My statement above – that political extremism, the product of modernity, shall put an end to the traditional idea – should now be clear. Feminism, which is the extreme form of Gynocentrism, shall put an end to Gynocentrism altogether through the reaction which it creates. We are fifty years into the tremendous final act; a grand, orchestral performance, a theatrical display making unprecedented use of sound and light to confuse and cast illusion. But if all the world truly is a stage, then all men and women are actors – with roles of our own choosing, now free to toss aside the scripts we have been handed and create a new story in place of the old.

And when the curtain finally falls, I do believe that there shall be no encores.

Modern chivalry (1913)

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The following article is an extract from Ernst Belfort Bax’ famous book ‘The Fraud of Feminism’ published in 1913. It is a fascinating article that describes the reduction of ancient chivalry to a mere function of gynocentric culture. Perhaps most remarkable about it is that as you read, you will not find yourself so much transformed back to a different age with different modes of thought. But rather you will read observations and conclusions that will, word by word and line by line, be largely indistinguishable from what what you would see today from any critical thinker when offering a candid review of the essence of feminism. You will see repeated references to the same shaming tactics and methods of manipulating the masses we find ourselves discussing today.

 
Chapter V
The “Chivalry” Fake

Ernest B. Bax - 1913

Ernest B. Bax – 1913

It is plain then that chivalry as understood in the present day really spells sex privilege and sex favouritism pure and simple, and that any attempts to define the term on a larger basis, or to give it a colourable rationality founded on fact, are simply subterfuges, conscious or unconscious, on the part of those who put them forward. The etymology of the word chivalry is well known and obvious enough.

The term meant originally the virtues associated with knighthood considered as a whole, bravery even to the extent of reckless daring, loyalty to the chief or feudal superior, generosity to a fallen foe, general open-handedness, and open-heartedness, including, of course, the succour of the weak and the oppressed generally, inter alia, the female sex when in difficulties.

It would be idle, of course, to insist upon the historical definition of the term.

Language develops and words in course of time depart widely from their original connotation, so that etymology alone is seldom of much value in practically determining the definition of words in their application at the present day. But the fact is none the less worthy of note that only a fragment of the original connotation of the word chivalry is covered by the term as used in our time, and that even that fragment is torn from its original connection and is made to serve as a scarecrow in the field of public opinion to intimidate all who refuse to act upon, or who protest against, the privileges and immunities of the female sex. [1]

I have said that even that subsidiary element in the old original notion of chivalry which is now well-nigh the only surviving remnant of its original connotation is torn from its connection and hence has necessarily become radically changed in its meaning. From being part of a general code of manners enjoined upon a particular guild or profession it has been degraded to mean the exclusive right in one sex guaranteed by law and custom to certain advantages and exemptions without any corresponding responsibility.

Let us make no mistake about this. When the limelight of a little plain but critical common-sense is turned upon this notion of chivalry hitherto regarded as so sacrosanct, it is seen to be but a poor thing after all; and when men have acquired the habit of habitually turning the light of such criticism upon it, the accusation, so terrible in the present state of public opinion, of being “unchivalrous” will lose its terrors for them.

In the so-called ages of chivalry themselves it never meant, as it does to-day, the woman right or wrong. It never meant as it does to-day the general legal and social privilege of sex. It never meant a social defence or a legal exoneration for the bad and even the criminal woman, simply because she is a woman. It meant none of these things. All it meant was a voluntary or gratuitous personal service to the forlorn women which the members of the Knights’ guild among other such services, many of them taking precedence of this one, were supposed to perform.

So far as courage is concerned, which was perhaps the first of the chivalric virtues in the old days, it certainly requires more courage in our days to deal severely with a woman when she deserves it (as a man would be dealt with in like circumstances) than it does to back up a woman against her wicked male opponent.

It is a cheap thing, for example, in the case of a man and woman quarrelling in the street, to play out the stage rôle of the bold and gallant Englishman “who won’t see a woman maltreated and put upon, not he!” and this, of course, without any inquiry into the merits of the quarrel. To swim with the stream, to make a pretence of boldness and bravery, when all the time you know you have the backing of conventional public opinion and mob-force behind you, is the cheapest of mock heroics.

Chivalry today means the woman, right or wrong, just as patriotism today means “my country right or wrong.” In other words, chivalry today is only another name for Sentimental Feminism. Every outrageous pretension of Sentimental Feminism can be justified by the appeal to chivalry, which amounts (to use the German expression) to an appeal from Pontius to Pilate. This Sentimental Feminism commonly called chivalry is sometimes impudently dubbed by its votaries, “manliness.”

It will presumably continue in its practical effects until a sufficient minority of sensible men will have the moral courage to beard a Feminist in public opinion and shed a little of this sort of “manliness.” The plucky Welshmen at Llandystwmdwy in their dealings with the suffragette rowdies on memorable occasion showed themselves capable of doing this. In fact one good effect generally of militant suffragetteism seems to be the weakening of the notion of chivalry – i.e. in its modern sense of Sentimental Feminism – amongst the populace of this country.

The combination of Sentimental Feminism with its invocation of the old-world sentiment of chivalry which was based essentially on the assumption of the mental, moral and physical inferiority of woman to man, for its justification, with the pretensions of modern Political Feminism, is simply grotesque in its inconsistent absurdity. In this way Modern Feminism would fain achieve the feat of eating its cake and having it too. When political and economic rights are in question, bien entendu, such as involve gain and social standing, the assumption of inferiority magically disappears before the strident assertion of the dogma of the equality of woman with man – her mental and moral equality certainly!

When, however, the question is of a different character – for example, for the relieving of some vile female criminal of the penalty of her misdeeds – then Sentimental Feminism comes into play, then the whole plaidoyer is based on the chivalric sentiment of deference and consideration for poor, weak woman. I may point out that here, if it be in the least degree logical, the plea for mercy or immunity can hardly be based on any other consideration than that of an intrinsic moral weakness in view of which the offence is to be condoned.

The plea of physical weakness, if such be entertained, is here in most cases purely irrelevant. Thus, as regards the commutation of the death sentence, the question of the muscular strength or weakness of the condemned person does not come in at all. The same applies, mutatis mutandis, to many other forms of criminal punishment. But it must not be forgotten that there are two aspects of physical strength or weakness. There is, as we have already pointed out, the muscular aspect and the constitutional aspect.

If we concede the female sex as essentially and inherently weaker in muscular power and development than the male, this by no means involves the assumption that woman is constitutionally weaker than man. On the contrary, it is a known fact attested, as far as I am aware, by all physiologists, no less than by common observation, that the constitutional toughness and power of endurance of woman in general far exceeds that of man, as explained in an earlier chapter.

Be this as it may, however, the existence of this greater constitutional strength or resistant power in the female than in the male organic system – as crucially instanced by the markedly greater death-rate of boys than of girls in infancy and early childhood – should, in respect of severity of punishment, prison treatment, etc., be a strong counter-argument against the plea for leniency, or immunity in the case of female criminals, made by the advocates of Sentimental Feminism.

But these considerations afford only one more illustration of the utter irrationality of the whole movement of Sentimental Feminism identified with the notion of “chivalry.” For the rest, we may find illustrations of this galore. A very flagrant case is that infamous “rule of the sea” which came so much into prominence at the time of the Titanic disaster. According to this preposterous “chivalric” Feminism, in the case of a ship foundering, it is the unwritten law of the seas, not that the passengers shall leave the ship and be rescued in their order as they come, but that the whole female portion shall have the right of being rescued before any man is allowed to leave the ship. Now this abominable piece of sex favouritism, on the face of it, cries aloud in its irrational injustice.

Here is no question of bodily strength or weakness, either muscular or constitutional. In this respect, for the nonce, all are on a level. But it is a case of life itself. A number of poor wretches are doomed to a watery grave, simply and solely because they have not had the luck to be born of the privileged female sex.

Such is “chivalry” as understood to-day – the deprivation, the robbery from men of the most elementary personal rights in order to endow women with privileges at the expense of men. During the ages of chivalry and for long after it was not so. Law and custom then was the same for men as for women in its incidence. To quote the familiar proverb in a slightly altered form, then – “what was sauce for the gander was sauce for the goose.” Not until the nineteenth century did this state of things change. Then for the first time the law began to respect persons and to distinguish in favour of sex.

Even taking the matter on the conventional ground of weakness and granting, for the sake of argument, the relative muscular weakness of the female as ground for her being allowed the immunity claimed by Modern Feminists of the sentimental school, the distinction is altogether lost sight of between weakness as such and aggressive weakness. Now I submit there is a very considerable difference between what is due to weakness that is harmless and unprovocative, and weakness that is aggressive, still more when this aggressive weakness presumes on itself as weakness, and on the consideration extended to it, in order to become tyrannical and oppressive.

Weakness as such assuredly deserves all consideration, but aggressive weakness deserves none save to be crushed beneath the iron heel of strength. Woman at the present day has been encouraged by a Feminist public opinion to become meanly aggressive under the protection of her weakness. She has been encouraged to forge her gift of weakness into a weapon of tyranny against man, unwitting that in so doing she has deprived her weakness of all just claim to consideration or even to toleration.

Footnote

1. One among many apposite cases, which has occurred recently, was protested against in a letter to The Daily Telegraph, 21st March 1913, in which it was pointed out that while a suffragette got a few months’ imprisonment in the second division for wilfully setting fire to the pavilion in Kew Gardens, a few days previously, at the Lewes Assizes, a man had been sentenced to five years’ penal servitude for burning a rick!!