When I arrived at the Society's rooms on the evening for which I had an invitation, I found them pleasantly lighted. The various scientific diagrams and instruments had been removed, and comfortable arm-chairs were arranged so that a free passage was available, not merely to each row, but to each chair. The place was full when I entered, and soon afterwards the door was closed and locked. Natalie Brande and Edith Metford were seated beside each other. An empty chair was on Miss Metford's right. She saw me standing at the door and nodded toward the empty seat which she had reserved for me. When I reached it she made a movement as if to forestall me and leave me the middle chair. I deprecated this by a look which was intentionally so severe that she described it later as a malignant scowl.

I could not at the moment seat myself voluntarily beside Natalie Brande with the exact and final knowledge which I had learnt at Scotland Yard only one week old. I could not do it just then, although I did not mean to draw back from what I had undertaken—to stand by her, innocent or guilty. But I must have time to become accustomed to the sensation which followed this knowledge. Miss Metford's fugitive attempts at conversation pending the commencement of the lecture were disagreeable to me.

There was a little stir on the platform. The chairman, in a few words, announced Herbert Brande. "This is the first public lecture," he said, "which has been given since the formation of the Society, and in consequence of the fact that a number of people not scientifically educated are present, the lecturer will avoid the more esoteric phases of his subject, which would otherwise present themselves in his treatment of it, and confine himself to the commonplaces of scientific insight. The title of the lecture is identical with that of our Society—Cui Bono?"

Brande came forward unostentatiously and placed a roll of paper on the reading-desk. I have copied the extracts which follow from this manuscript. The whole essay, indeed, remains with me intact, but it is too long—and it would be immaterial—to reproduce it all in this narrative. I cannot hope either to reproduce the weird impressiveness of the lecturer's personality, his hold over his audience, or my own emotions in listening to this man—whom I had proved, not only from his own confession, but by the strongest collateral evidence, to be a callous and relentless murderer—to hear him glide with sonorous voice and graceful gesture from point to point in his logical and terrible indictment of suffering!—the futility of it, both in itself and that by which it was administered! No one could know Brande without finding interest, if not pleasure, in his many chance expressions full of curious and mysterious thought. I had often listened to his extemporaneous brain pictures, as the reader knows, but I had never before heard him deliberately formulate a planned-out system of thought. And such a system! This is the gospel according to Brande.

"In the verbiage of primitive optimism a misleading limitation is placed on the significance of the word Nature and its inflections. And the misconception of the meaning of an important word is as certain to lead to an inaccurate concept as is the misstatement of a premise to precede a false conclusion. For instance, in the aphorism, variously rendered, 'what is natural is right,' there is an excellent illustration of the misapplication of the word 'natural.' If the saying means that what is natural is just and wise, it might as well run 'what is natural is wrong,' injustice and unwisdom being as natural, i.e., a part of Nature, as justice and wisdom. Morbidity and immorality are as natural as health and purity. Not more so, but not less so. That 'Nature is made better by no mean but Nature makes that mean,' is true enough. It is inevitably true. The question remains, in making that mean, has she really made anything that tends toward the final achievement of universal happiness? I say she has not.

"The misuse of a word, it may be argued, could not prove a serious obstacle to the growth of knowledge, and might be even interesting to the student of etymology. But behind the misuse of the word 'natural' there is a serious confusion of thought which must be clarified before the mass of human intelligence can arrive at a just appreciation of the verities which surround human existence, and explain it. To this end it is necessary to get rid of the archaic idea of Nature as a paternal, providential, and beneficent protector, a successor to the 'special providence,' and to know the true Nature, bond-slave as she is of her own eternal persistence of force; that sole primary principle of which all other principles are only correlatives; of which the existence of matter is but a cognisable evidence.

"The optimist notion, therefore, that Nature is an all-wise designer, in whose work order, system, wisdom, and beauty are prominent, does not fare well when placed under the microscope of scientific research.

"Order?

"There is no order in Nature. Her armies are but seething mobs of rioters, destroying everything they can lay hands on.

"System?

"She has no system, unless it be a reductio ad absurdum, which only blunders on the right way after fruitlessly trying every other conceivable path. She is not wise. She never fills a pail but she spills a hogshead. All her works are not beautiful. She never makes a masterpiece but she smashes a million 'wasters' without a care. The theory of evolution—her gospel—reeks with ruffianism, nature-patented and promoted. The whole scheme of the universe, all material existence as it is popularly known, is founded upon and begotten of a system of everlasting suffering as hideous as the fantastic nightmares of religious maniacs. The Spanish Inquisitors have been regarded as the most unnatural monsters who ever disgraced the history of mankind. Yet the atrocities of the Inquisitors, like the battlefields of Napoleon and other heroes, were not only natural, but they have their prototypes in every cubic inch of stagnant water, or ounce of diseased tissue. And stagnant water is as natural as sterilised water; and diseased tissue is as natural as healthy tissue. Wholesale murder is Nature's first law. She creates only to kill, and applies the rule as remorselessly to the units in a star-drift as to the tadpoles in a horse-pond.

"It seems a far cry from a star-drift to a horse-pond. It is so in distance and magnitude. It is not in the matter of constituents. In ultimate composition they are identical. The great nebula in Andromeda is an aggregation of atoms, and so is the river Thames. The only difference between them is the difference in the arrangement and incidence of these atoms and in the molecular motion of which they are the first but not the final cause. In a pint of Thames water, we know that there is bound up a latent force beside which steam and electricity are powerless in comparison. To release that force it is only necessary to apply the sympathetic key; just as the heated point of a needle will explode a mine of gunpowder and lay a city in ashes. That force is asleep. The atoms which could give it reality are at rest, or, at least, in a condition of quasi-rest. But in the stupendous mass of incandescent gas which constitutes the nebula of Andromeda, every atom is madly seeking rest and finding none; whirling in raging haste, battling with every other atom in its field of motion, impinging upon others and influencing them, being impinged upon and influenced by them. That awful cauldron exemplifies admirably the method of progress stimulated by suffering. It is the embryo of a new Sun and his planets. After many million years of molecular agony, when his season of fission had come, he will rend huge fragments from his mass and hurl them helpless into space, there to grow into his satellites. In their turn they may reproduce themselves in like manner before their true planetary life begins, in which they shall revolve around their parent as solid spheres. Follow them further and learn how beneficent Nature deals with them.

"After the lapse of time-periods which man may calculate in figures, but of which his finite mind cannot form even a true symbolic conception, the outer skin of the planet cools—rests. Internal troubles prevail for longer periods still; and these, in their unsupportable agony, bend and burst the solid strata overlying; vomit fire through their self-made blow-holes, rear mountains from the depths of the sea, then dash them in pieces.

"Time strides on austere.

"The globe still cools. Life appears upon it. Then begins anew the old strife, but under conditions far more dreadful, for though it be founded on atomic consciousness, the central consciousness of the heterogeneous aggregation of atoms becomes immeasurably more sentient and susceptible with every step it takes from homogenesis. This internecine war must continue while any creature great or small shall remain alive upon the world that bore it.

"By slow degrees the mighty milestones in the protoplasmic march are passed. Plants and animals are now busy, murdering and devouring each other—the strong everywhere destroying the weak. New types appear. Old types disappear. Types possessing the greatest capacity for murder progress most rapidly, and those with the least recede and determine. The neolithic man succeeds the palÆolithic man, and sharpens the stone axe. Then to increase their power for destruction, men find it better to hunt in packs. Communities appear. Soon each community discovers that its own advantage is furthered by confining its killing, in the main, to the members of neighbouring communities. Nations early make the same discovery. And at last, as with ourselves, there is established a race with conscience enough to know that it is vile, and intelligence enough to know that it is insignificant.[1] But what profits this? In the fulness of its time the race shall die. Man will go down into the pit, and all his thoughts will perish. The uneasy consciousness which, in this obscure corner, has for a brief space broken the silence of the Universe, will be at rest. Matter will know itself no longer. Life and death and love, stronger than death, will be as though they never had been. Nor will anything that is be better or be worse for all that the labour, genius, devotion, and suffering of man have striven through countless generations to effect.

[1] From this sentence to the end of the paragraph Brande draws freely, for the purpose of his own argument, on Mr. Balfour's "Naturalism and Ethics."—Ed.