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Table 13.1 Terminology Related to Trust
Trust
The extent to which someone who relies on a system can have confidence that the system
meets its specifications (i.e., that the system does what it claims to do and does not perform
unwanted functions).
Trusted system
A system believed to enforce a given set of attributes to a stated degree of assurance.
Trustworthiness
Assurance that a system deserves to be trusted, such that the trust can be guaranteed in
some convincing way, such as through formal analysis or code review.
Trusted computer system
A system that employs sufficient hardware and software assurance measures to allow its
use for simultaneous processing of a range of sensitive or classified information.
Trusted computing base (TCB)
A portion of a system that enforces a particular policy. The TCB must be resistant to
tampering and circumvention. The TCB should be small enough to be analyzed systematically.
Assurance
A process that ensures a system is developed and operated as intended by the system's
security policy.
Evaluation
Assessing whether the product has the security properties claimed for it.
Functionality
The security features provided by a product.

Table 13.2 RBAC Elements
U, a set of users
R and AR, disjoint sets of (regular) roles and administrative roles
P and AP, disjoint sets of (regular) permissions and administrative permissions
S, a set of sessions
PA  P  R , a many-to-many permission to role assignment relation
APA  AP  AR, a many-to-many permission to administrative role assignment relation
UA  U  R , a many-to-many user to role assignment relation
AUA  U  AR, a many-to-many user to administrative role assignment relation
RH  R  R , a partially ordered role hierarchy
ARH  AR  AR, partially ordered administrative role hierarchy
(both hierarchies are written as ≥ in infix notation)
user : S → U, a function mapping each session si to the single user user(si) (constant for the
session's lifetime)
roles : S → 2RAR maps each session si to a set of roles and administrative roles
roles(si)  { r | (r' ≥ r)[( user(si), r')  UA  AUA]} (which can change with time)
session si has the permissions r roles(si){p | (r'' ≤ r)  PA  APA]}
There is a collection of constraints stipulating which values of the various components
enumerated above are allowed or forbidden.

Table 13.3 CC Security Functional Requirements
Class Description
Audit Involves recognizing, recording, storing and analyzing information
related to security activities. Audit records are produced by these
activities, and can be examined to determine their security relevance.
Cryptographic support Used when the TOE implements cryptographic functions. These may be
used, for example, to support communications, identification and
authentication, or data separation.
Communications Provides two families concerned with nonrepudiation by the originator
and by the recipient of data.
User data protection Specifies requirements relating to the protection of user data within the
TOE during import, export, and storage, in addition to security
attributes related to user data.
Identification and
authentication
Ensure the unambiguous identification of authorized users and the
correct association of security attributes with users and subjects.
Security management Specifies the management of security attributes, data and functions.
Privacy Provides a user with protection against discovery and misuse of his or
her identity by other users.
Protection of the TOE
security functions
Focused on protection of TSF (TOE security functions) data, rather than
of user data. The class relates to the integrity and management of the
TSF mechanisms and data.
Resource utilization Supports the availability of required resources, such as processing
capability and storage capacity. Includes requirements for fault
tolerance, priority of service, and resource allocation.
TOE access Specifies functional requirements, in addition to those specified for
identification and authentication, for controlling the establishment of a
user’s session. The requirements for TOE access govern such things as
limiting the number and scope of user sessions, displaying the access
history, and modifying of access parameters.
Trusted path/channels Concerned with trusted communications paths between the users and
the TSF and between TSFs.

Table 13.4 CC Security Assurance Requirements
Class Description
Configuration
management
Requires that the integrity of the TOE is adequately preserved.
Specifically, configuration management provides confidence that the
TOE and documentation used for evaluation are the ones prepared for
distribution.
Delivery and
operation
Concerned with the measures, procedures, and standards for secure
delivery, installation, and operational use of the TOE, to ensure that the
security protection offered by the TOE is not compromised during these
events.
Development Concerned with the refinement of the TSF from the specification
defined in the ST to the implementation, and a mapping from the
security requirements to the lowest level representation.
Guidance documents Concerned with the secure operational use of the TOE, by the users and
administrators.
Life cycle support Concerned with the life cycle of the TOE include life cycle definition,
tools and techniques, security of the development environment, and
remediation of flaws found by TOE consumers.
Tests Concerned with demonstrating that the TOE meets its functional
requirements. The families address coverage and depth of developer
testing, and requirements for independent testing.
Vulnerability
assessment
Defines requirements directed at the identification of exploitable
vulnerabilities, which could be introduced by construction, operation,
misuse or incorrect configuration of the TOE. The families identified
here are concerned with identifying vulnerabilities through covert
channel analysis, analyzing the configuration of the TOE, examining the
strength of mechanisms of the security functions, and identifying flaws
introduced during development of the TOE. The second family covers
the security categorization of TOE components. The third and fourth
cover the analysis of changes for security impact, and the provision of
evidence that procedures are being followed. This class provides
building blocks for the establishment of assurance maintenance
schemes.
Assurance
maintenance
Provides requirements that are intended to be applied after a TOE has
been certified against the CC. These requirements are aimed at assuring
that the TOE will continue to meet its security target as changes are
made to the TOE or its environment.

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the very stones over which you have stumbled and fallen, and use
them to pave your road to heaven. My beloved ones, I have come to
tell you of a happiness in store for you, greater than any earthly
happiness.”
Did I speak to them of their sins? Did I preach that the wages of sin
is death? Never! What am I—a sinner—that I should presume to tell
them that they were sinners? That would have stirred an antagonism
in their hearts, a mental protest:“Perhaps you are not much better
than we. If you had had to go through what we have gone through,
if you had been neglected, poor, betrayed, kicked about by society
——” Ah, yes, I knew all that; and I knew that the vision of what
they might have been had stirred in every poor heart of them a sad,
dreary sense of loss—of irreparable loss—and a keen sense of
shame and of bitter regret that they were what they were.
And the seal set upon every such message was the seal of the
blessed name of Christ the Lord, the Lover of the lost, the Friend of
sinners; of Him who welcomed the sinful woman, the sister of those
who are called in police reports “habitual prostitutes,” “abandoned
women,” “recalcitrants,”“social nuisances”; of Him who accepted her
tears, who suffered her to kiss His feet; of Him who said, “The Son
of Man is come to seek and to save that which is lost”; the noble
Shepherd who goes forth in search of His lost sheep, following it
over hill and dale, rock and torrent, and through the wide, waste
wilderness —till when? till He sees that that erring creature does not
want to be saved, is too stupid and silly and perverse, too tainted
with vice to be saved, and then does He turn back and give it up?
No. It is written: “He goeth after the sheep that is lost until He finds
it.” How is it that the Chief Shepherd never turns back (as we do)
from the search after a lost soul, or His vast lost humanity? The
answer comes to me—because of His faith. He had faith in God the
Father, and He had faith also in that human nature created by God.
He sees what we cannot see—the spark, all but extinguished, in the
most wretched soul of man or woman, which can be fanned into a
flame when the Divine breath breathes upon it.

We know that the words translated in our Scriptures, “Have faith in
God,” are now more truly translated, “Have the faith of God.” In
order to follow our lost sheep until we find them—never stopping
short of that—it seems that we must have, in some degree at least,
the faith of the Son of God; His faith in the creative power of the
Father of the human race, who can create and recreate, and His
faith in the possibility of resurrection for every dead soul.
Among those whom we call “lost women” I have known better
rescuers of other lost women than I have known among the truest
Christians who have kept firmly in the paths of righteousness. There
are among them—perhaps not many, but some—whose ardour and
spirit of self-sacrifice in the work has amazed us. Their own
experience drives them on, and once given and having accepted
such a work, they rise to a height, or rather, I might say, they stoop
to a depth, of self-abnegation which comes near to the highest ideal
of saintliness. “We are poor creatures,” as one of them said; “we
have done badly. We can do little, but at least we may be of use in
raking a few of our dear fellow-sinners out of the mud.” And they
have raked them out of the mud—those lost diamonds in the dust,
trodden under foot. They have plunged into the dust heaps and
refuse of society, and brought out thence treasures which, when
cleansed—even as we all need to be cleansed—become as the stars
which shine for ever and ever.
Is it any wonder that such memories visit one in the night season,
and that a prayer rises from the heart that the God of Love may
send a message of fire into the hearts of our so-called purity
workers, our higher morality pleaders, a message which will not be
ignored or set aside, but which will compel them to seek a way to
the direct deliverance of these captives and the breaking of their
chains. And if these workers feel that this work is not theirs, or that
they are not fitted for it, or called to it, then I pray that God will
prepare and call up a relief army, a forlorn hope brigade from among
the humble, the uneducated, the poor and unambitious, who are not
so “awfully busy” with good works that they cannot turn aside to lift

the wounded or carry the dead; and that He will give to this relief
army to fight, in this humble but holy war with the inexpressible
bravery, endurance and self-sacrifice with which men are fighting to-
day in another war.
I know it will be said, as it is often said: “But rescue work is such
discouraging, such hopeless work. It is far better to act on public
opinion, to elevate the morality of men, to educate the young in
principles of justice and purity, to strike at the root, at the causes of
prostitution. What you are counselling is but ambulance work for
picking up and helping the wounded. Is it not far better to abolish
war, which necessitates ambulance work?” All this is quite true. I
have preached it many a time myself. Nevertheless, while we are still
in the midst of war can we, in the name of pity, neglect our
wounded and leave them to die? “This ought ye to have done, and
not to have left the other undone.”
Moreover womanhood is solidaire. We cannot successfully elevate
the standard of public opinion in the matter of justice to women, and
of equality of all in its truest sense, if we are content that a practical,
hideous, calculated, manufactured and legally maintained
degradation of a portion of womanhood is allowed to go on before
the eyes of all. “Remember them that are in bonds, as being bound
with them.” Even if we lack the sympathy which makes us feel that
the chains which bind our enslaved sisters are pressing on us also,
we cannot escape the fact that we are one womanhood, solidaire,
and that so long as they are bound, we cannot be wholly and truly
free. We continue to be dragged down from that right place and
influence which we aim at by the deadweight of this accursed thing
in the midst of us.
This year (1900) Josephine Butler wrote two books about the
South African War. In the first, Native Races and the War, she
endeavours to prove that the treatment of the native races of
South Africa, though it had “not yet in England or on the
Continent been cited as one of the direct causes of the war,”

really lay “very near to the heart of the present trouble.” We
suspect that the writing of this book was partly due to the fact
that her patriotic spirit recoiled at the violent denunciations
against England, especially by continental writers, for having
entered upon the war from base and covetous motives; but
perhaps she fell into the opposite extreme of exaggerating the
faults of President Kruger’s Government. In any case, whether
or not she proves her thesis that the native question had
anything to do with the origin of the war, all will agree with her
view, that “Great Britain will in future be judged, condemned or
justified according to her treatment of those innumerable
coloured races, over whom her rule extends;” and that “race
prejudice is a poison which will have to be cast out if the world
is ever to be Christianised, and if Great Britain is to maintain the
high and responsible place among the nations which has been
given to her.” In Silent Victories she does not deal with
controversial questions, but tells the simple story of humane
and spiritual work carried on amongst the troops by various
religious agencies, giving many pathetic incidents from soldiers’
letters from the front, which showed that in the midst of the
horrors of war silent victories were won in many hearts, lifted
from selfishness to true manhood and brotherliness.
Tolstoi’s latest novel, Resurrection, has been reviewed by several
well-known literary men on the Continent. In reading their able
articles I am surprised by the absence in them of any full
appreciation of the vital chord which has been struck by this master
hand, on one side of the great question of justice. The masculine
reviewers (I speak of continentals, not yet having read reviews
which have appeared in England) seem to have missed in a measure
hearing the note which goes straight to every woman’s heart. The
book might be called the amende honorable made by the masculine
conscience to the womanhood of the world, for the centuries of
wrong inflicted by the absence of the recognition of an equal moral
standard for the sexes. It has brought hope to many, showing how
the truth is marching on, how the winged seed has taken root, not

only in obscure ground, and in humble minds, but in the mind of a
great genius, whose voice has sounded aloud and afar the justice of
the movement, for which so many of us have prayed and laboured,
and the injustice under which so many have suffered and died—their
sorrows and their death taken no account of because they were the
helpless victims of the tyranny appealed against.
The Resurrection which Tolstoi pictures is the resurrection of
conscience in a man who arises to do the whole of his duty towards
a fallen woman, a woman of the streets in fact, whose first seducer
he had been. The book is full of sad and tragic scenes, depicted with
the author’s unrivalled power; but it stands for truth, for justice, for
the right, and in the hand of the giant Tolstoi, it is like a clarion
sounding the dawn of a new day. Millions will read this book,
appearing as it has done in several languages at the same moment,
an accomplished work of art, a marvel of composition, of
achievement, even of translation, for it is translated into French by a
masterly pen. No man having read it can help having heard the call
of conscience.
Madame Pieczynska, who has lived in Russia and Poland, wrote to
me as follows: “For me this book is a great event to be thankful for,
even unto God. I am told that it is received with enthusiasm in
Russia, though it has been mutilated by the censor before being
allowed to appear. I hope you will share our impressions about it. To
some the hero’s character will probably appear invraisemblable. Let
me assure you that it is nevertheless a true and not exceptional type
of the Slavian youth of the period, more entire, more extreme in his
tendencies, good or bad, than English, French or Swiss men are. The
Slavian race is not as yet like those others at the climax of
civilisation. It is still growing, ascending, shaping its characteristics,
while the others are mature or even growing old. In Russia, in
Poland, there is not such a crowding of humanity; there is more
room to expand, and to stretch out a thought even to its last
consequences. Hence we have Nihilists, strange sects, and such men
as Nekhludow and Tolstoi, whilst in some countries mediocrity reigns

supreme, everyone elbowing his neighbour closely, and allowing him
no extraordinary move, be it onward and upward, or downward. The
hero of Tolstoi will undoubtedly be called by many an exalté, but
none the less ‘Truth will be justified of her children.’”
Madame Pieczynska’s words are true, for in spite of the reserves and
objections which will fill the minds of many readers of Resurrection,
it is good and right that there should be foreshadowed for all men
the question which will have to be faced and answered in the great
Day of Judgment by all seducers, corrupters and despisers of
women. I will not attempt to give the story, which has been reported
in many reviews; but will only add that there are sentences in the
book, confessions of an awakened, “resurrected” conscience, and
recitals which no Abolitionist among us could read unmoved, and
which, when once read, will not easily be forgotten. It would be
hopeless to endeavour to bring together here in any adequate
degree these remarkable passages. The sister of the hero, a good,
kind, prosperous, society woman, asks him with sincerity: “But do
you believe it possible that a woman who has lived such a life can
ever again be really elevated, morally re-instated, and restored to
the nobility of womanhood?” She waits for a reply, imagining that
that question is the one which presses most on her brother’s mind,
while he is thus determined to sacrifice all for his former victim. His
reply embodies a thought, which rarely, if ever, occurs even to the
best of men. “That is not the question which I have to answer. The
question which I have to answer is: Is there hope for me? Can I be
rehabilitated, morally restored, and elevated to the true dignity of
manhood?”

Computer Security Principles And Practice 2nd Edition Stallings Solutions Manual

CHAPTER XX.
THE MORNING COMETH.
The death of her brother-in-law, Tell Meuricoffre, in the spring
of 1900, and the death of his wife in the autumn of the same
year, were a great sorrow to Josephine Butler, increasing the
feeling of loneliness that so often comes to the aged; but amid
all her weakness and loneliness in these last years, hope,
illimitable hope, was the dominant note of her soul, as she
looked forward to the “smile and the ‘good morning’ with which
God would greet her” on the other side.

To the Editor of the Shield.
April, 1900.
You ask me for a few words on the character and career of my
brother-in-law, the Chevalier Tell Meuricoffre, who fell asleep on
Thursday, March 22nd. It would hardly be possible for me to
write of him impersonally, while even as a sister, to whom he
was very dear, it is not quite easy. But I will try. I cannot speak
of him in any direct connection with the cause which your paper
represents, for he never came personally to the front in our
work, though in sympathy he was with us and with his dear
wife, my sister, who has been for several years a member of our
International Committee, and some of whose published letters
reveal a deeper insight than I have ever observed in any other
person into the intimate relations of our question with the
spiritual life of individuals and nations. Mr. Meuricoffre’s was a
very full, varied and most useful life. Swiss by parentage, he
was born and lived almost all his life in Naples, where he
fulfilled some of the highest citizen functions in a manner to
attract the esteem of his fellow-citizens of every nationality and
creed. Now that he is gone a thousand testimonies are pouring
in to his sterling worth, and to the affection he had inspired far
and wide. He was the head and support of the Swiss Protestant
colony in Naples—a very numerous society—and the promoter
of countless good works, such as the International Hospital,
which he created for the reception of strangers arriving in
Naples, who did not find any such safe or good treatment in the
other hospitals of the city. Truth, purity, uprightness,
singlemindedness, and a most munificent generosity were
among his characteristics. Noblesse oblige seemed to be his
motto. He did not let his left hand know what his right hand did.
Besides his public acts of benevolence, he aided privately
numbers of individuals and families whose needs or misfortunes
were a secret to all except himself. He was the most open-

handed of men. He and my husband were great friends, and in
several points they resembled each other. If the world were
more largely peopled with such men as these two, we should
not have needed, dear Editor, to maintain so continuous and
arduous a struggle as we have had for justice and mercy at the
hands of men. Mr. and Mrs. Meuricoffre used to spend a part of
each summer at their beautiful Swiss home on the borders of
the Lake of Geneva; and it was here that many delightful family
gatherings took place, assembling from Italy, England and
France. We have golden memories of those times, where we
(from England) used sometimes to rest, in order to prepare
ourselves for approaching conferences of the Abolitionist
Federation in Switzerland. Some of your readers may remember
Mr. Meuricoffre’s presence at the conference in Berne in 1896,
and my sister’s words spoken in the sacristy of the large church
at Colmar, the year before, when she pleaded for the poor child
victims in Italy.
The occasion of the Colmar meeting, referred to in the above
letter, is described in the following extract from a journal kept by
Josephine Butler in 1895.
This week at Colmar was altogether sweet. My darling Hatty made a
lovely impression on all our friends. I shall never forget her words
spoken at a preliminary meeting in our salon at the hotel, where
arrangements for the week were discussed. One saw there was a
tendency, in the preparing of certain resolutions, to drop to a lower
standard in the proclaiming of principles (in order to disarm
opposition, it was said). Her few words spoken very gently, but
firmly, led the whole company up to the higher standard—that of
Christ; and our old and valued friend, Professor Felix Bovet, thanked
her for recalling them to that standard. At one of our early morning
devotional meetings, which were held in the sacristy of the large
Protestant Church, her voice went to my heart, and to that of many,
as she stood up and prayed for poor Italy, and for Naples especially,
asking God to send some of His inspired teachers and workers there.

But most of all there dwells in my heart the memory of that early
morning when, before going to the sacristy, I went to her room. I
had been ill and exhausted all the day before. She kneeled down,
half dressed as she was, and drew me down beside her, and putting
her arm round me, and drawing me close to her side, she poured
out her soul in such a loving petition for me, weeping as she prayed,
and yet with such firm faith and loving assurance as people only
have when they feel God very near, and realise His will to grant what
is asked. Her voice sounded to me like that of some ministering
angel, pleading pleading face to face with God—a voice trembling
with emotion and yet steadied by the sense of the dear and awful
presence of the Christ to whom she spoke. And her prayer was large
and far-reaching, embracing those dearest to us, and “the little ones,
the lost lambs of Jesus.” Wonderful strength and health were given
to me for the remaining days at Colmar.
In 1901 she published In Memoriam, Harriet Meuricoffre,
consisting mainly of letters from her sister, which are written
with a delicacy of literary style, and reveal the extreme
sweetness of her character. The following extract from one of
these letters shows how these two sisters were more than
sisters—heart-friends: “How I wish I was near you; not that I
could do anything, but I sometimes feel as if my intense love for
you might almost surround you like the vapour which forms
itself around the human hand, and enables it to plunge into
molten metal at white heat, and not be scorched. I feel sure
that God will keep you all through these days, and give you
strength for each hour. At what hour have you meetings for
prayer? It is so sweet to draw near to Him early in the morning
before all the rumbling, and shouting and dust come between
heaven and earth. Every morning, my best beloved, I will be
holding you up to Him, between six and seven o’clock. Let a
quick little thought of this cross your mind while dressing. My
whole heart is with you, and will be, every day and all the days.”

In 1903 she published The Morning Cometh: A Letter to my
Children, under the pseudonym of “Philalethes.” This little book,
like The Lady of Shunem, is a Bible study, chiefly on those
passages which point to the larger hope and the restitution of
all things. We give three extracts from it.
I’ve heard within my inmost soul
Such glorious morning news.
In the course of the last twenty years or so, and especially in that of
the last five or six years, a flood of light has been poured upon the
meanings of the sacred writers, and most of all on the text of the
teaching of Christ and His Apostles. This light has come gradually to
me, and to many, like new life. Up to the time that this light shone
out fully, it has seemed that we had all received only half a gospel of
glad tidings; now it is a whole gospel, for which thousands have
been waiting; and the joy it brings is great, and will be greater, the
more we enter into and are made to understand the love of God and
His divine purpose for the salvation of all. “The Larger Hope,” as this
new light is sometimes called, and which might be called the
Illimitable Hope, is rapidly becoming more clearly seen and joyfully
accepted.
The unscriptural teaching concerning eternal punishment has
created thousands of atheists, sceptics and defiant scoffers at
Christianity, and has made many just-minded and tender-hearted
people very unhappy, bringing the grey hairs of many in sorrow to
the grave—in sorrow for a lost world—or a lost child (supposed
through false teaching to be lost, but not lost). Having conversed of
late years with a few of such sorrowful persons, and with some who
have been driven by false representations of the character of God to
the verge of a complete and final rejection of all faith in Him, I have
seen the relief it has brought when the other side has been set
before them. I have seen countenances light up as with a new hope,
and the man or woman addressed like one who has thrown off a
burden of years, and who now begins to breathe freely, delivered
from an intolerable oppression.

There is a story, told by an American poet, of an explorer who was
rowed down the River Amazon one night from sunset to sunrise, the
dark river gliding with a serpent’s stillness between forests of giant
trees wound round with snake-like creepers. Suddenly at midnight a
cry, a long despairing moan of solitude arises, a cry so full of agony
and fear, that the heart of the traveller stands still as he listens. The
oarsman starts, drops his oar, crosses himself and whispers, “The cry
of a lost soul.”“Nay, a bird perhaps,” the traveller says. “No, señor,
not a bird; we know it well. It is the tortured soul of an infidel, an
accursed heretic, that cries from hell. Poor fool! he shrieks for ever
in the darkness for human pity and for prayer. May the saints strike
him dumb! Our Holy Mother has no prayer for him; for having sinned
to the end, he burns always in the furnace of God’s wrath.” The
traveller made no answer to the baptised pagan’s cruel lie, which
lends new horror to the deepening shadows as the boat’s lamp
burns dim, and the black water slides along without a sound or a
ripple. But lifting his eyes to the strip of the starry heavens visible
between the dark walls of forest, he sees the cross of pardon (the
beautiful constellation, the Southern Cross) lighting up the tropical
sky, and he urges aloud his strong plea: “Father of all, Thou lovest
all; Thy erring child may be lost to himself, but never lost to Thee.
All souls are Thine. Through all guilt and shame, perverseness of will
and sins of sense Thou forsakest not. Wilt Thou not, eternal source
of good, change to a song of praise the cry of the lost soul?” And a
sense of peace and assurance fell upon the soul of the traveller as
the first streak of dawn summoned all nature to her morning song of
praise.
You and I have been together among the Alps, in the early hours of
the dawn, when all nature was freshly baptised with the dew of the
morning, and such an exquisite purity was in the silent air, that we

seemed to be breathing the heavenly ether of a new-born earth. And
we have together looked upon those pure, snow-covered peaks,
those fair sentinels of heaven, in the evening glow, bathed in the
rose and gold of the setting sun; appearing at the last moment of
farewell to the day, as if lighted by some light from within
themselves. At such times we have felt that it was hardly possible to
imagine anything more beautiful, more awful in grandeur and purity
than this. May it be that we shall see these same familiar features
renewed in the times of the new heavens and the new earth?—all
that tends to decay and death, all storms, violence and destructive
forces done with for ever, and this beautiful earth again such as we
have seen it and loved it at its best, but infinitely better and more
beautiful than its present earthly best. Its present unrest, the violent
and terrifying forces working within its bosom are, it may be, the
travail pangs which will usher in the new earth.
To the Editor of the Shield.
January 1st, 1905.
I feel impelled, in spite of much physical weakness, to send a
message of New Year’s greeting, through your organ, to such of
my old friends and associates in our Crusade who are still living,
as well as to the younger generation of workers, many of whom
I have never seen.
I believe we all realise that we are living in troubled times, both
as to our own land and to the world in general. I do myself
realise it deeply. Yet no note of discouragement is allowed by
“the God of Hope” to sound in my soul. I say this emphatically—
and my friends may believe that this hope has not its source in
any natural buoyancy, for I am suffering much. I should like just
to reiterate the old everlasting truth that “Jehovah reigns.” It is
my belief that His presence among us will be felt in proportion
as evil and perplexity increase on all sides. He hears the bitter
cry which is arising from earth. The “distress of nations” spoken
of in Scripture is His distress who bore the sins and the griefs of

the whole world. Do not, dear friends, think of Him as far off,
and of His earth as a “God-forsaken planet.” It is still always His
earth, and at a time when faith seems to decay, He will arise in
His majesty and love. “He saw that there was no man, and
wondered that there was no Intercessor; therefore His own arm
brought salvation.”
I am with you, my dear old and young companions in arms—
with you in spirit and in sympathy at this season and always.
This year she was able to welcome a great moralvictory for
the Abolitionist cause. For the Extra-Parliamentary
Commission, appointed by the French Government in 1902,
though originally not counting more than three Abolitionists
among its seventy members, formally condemned the
system of the Police des mœurs. It remains however to be
seen what the French Chambers will do with the matter.
The following letter is a specimen of the touching manner,
in which she mourned the loss of her friends, as one by one
they passed away.
To a friend.
March, 1905.
It would be difficult for me in my present circumstances of
weakness to write, as it has been suggested, the story of the
life and work of my dear late colleague, Margaret Tanner.
Others, I trust, will give the facts of her long and faithful career.
But I cannot refrain from writing to you a few words from my
heart, about her who has so lately been called to her rest, and
to the higher service which, I believe, is granted in that rest to
those who have faithfully served God on earth.
She and I have been allied in work since the autumn of 1869. It
is a long retrospect, and many memories crowd upon me as I
look back on our special work of the Ladies’ National

Association. We have always worked in perfect harmony,
although differing markedly in natural character. To speak
honestly, as one conscious of faults, which were however
overruled (for we were educated in the work itself to which we
were called), I was too impetuous, impulsive and sometimes
rash. The keen sense of injustice which possessed both her and
me, was apt at times to fill me with bitterness of soul. She, on
the contrary, was always calm, steady, equal, gentle—a true
representative of the Society of Friends. I think I never heard
her say an unkind word of anyone, or pass a harsh judgment on
persons who were unjust and cruel, although abhorring the
injustice and the cruelty. She was very humble, and wonderfully
self-effacing. With all her gentleness, she had the utmost
firmness, never wavering in the least in principle; and her grasp
of principle and her sense of justice were allied to a lifelong,
tenacious perseverance in duty, and in devotion to our cause to
the very end. She would say that she owed much to me. Few
people guess how much I owed to her, to that firm, quiet
individuality. She was full of pity for the outcast and oppressed,
and in this we were wholly one. Her memory is very sweet and
fragrant to me; and I am full of a grateful remembrance of the
influence which her character has had on me.
I recall many visits I made to Durdham Park, where she lived
much, and worked with her sisters. The drawing-room meetings
we held there, and the traditional beautiful hospitality of
Friends, are a bright and peaceful memory to me. There was
inspiration in those meetings, and they were fruitful in practical
results. Lastly, may I say that I noted with reverent love the
spiritual ripening of the character of that dear friend, towards
the close of her long life of faithful labours. Her love for me was
deep and tender, and mine for her. The last time I saw her, the
light of Heaven was on her aged face, which bore the marks of
the patience which had had its perfect work.

What follows is part of the message sent by Josephine
Butler on the occasion of the thirtieth anniversary of the
Federation, meeting at Neuchâtel in September, 1905.
The inception of our work, which has grown so wonderfully, began
very much earlier than anyone knows. You will be surprised perhaps,
when you know all. What I have to tell you illustrates two truths,
which are, to my mind, confirmed by the inner history of all vital
evolutions of which we know anything in the past history of the
human race. The first of these two truths or principles is, that in
order to produce a movement of a vital, spiritual nature someone
must suffer, someone must go through sore travail of soul before a
living movement, outwardly visible, can be born. This was so in the
greatest movement of eternity—the evolution of the Christian faith.
To that end Christ suffered, as we know (in a measure) to what a
degree; but the depth and infinitude of His suffering we cannot
know. It is what the Greeks called “The unknown and unknowable
agony.” Scripture speaks of the “travail of His soul.” In an infinitely
smaller measure I believe that the evolution of any vitally good
principle, or truth, must be and always is preceded by suffering, by
travail of soul.17 It is not all who join in the vital movement who
need to suffer; by no means. Their sufferings are less probably, as
time goes on. The truth visibly born into the world carries with it the
conviction and intellectual adhesion of a multitude of good and just
persons. There is still labour and strain, and weariness and
disappointment, and inward conflict to be borne by those who join
the good cause; but not often, I think, the long, silent period of
conception and child-bearing which precedes the actual appearance
of the living child in the world. This has a close connection with
much that Christ said about the hidden life of the seed sown in the
Kingdom of God. The smallest of seeds, He said, falls into the
ground, remains long concealed there, apparently dead, unseen by
any. But in time it appears an infant plant, and, as He said, becomes
the greatest of all trees, so that the birds of the air rest in its
branches.

The second truth which, I think, is illustrated by our experience is
this: a movement which is of God, of divine origin, and which is
rooted in the will of Him who is the God of Justice, is and must be
preceded by prayer. It must have its origin in His own inspiration.
Therefore I feel that, in one sense, my own answer to the
question,“Was our movement a Christian movement at the
beginning?”—my own answer must be, “Yes, it was,” but not in the
sense in which it is understood, or misunderstood, by some, such as
Dr. Fournier, who think that a number of “women and clergymen,” a
great party of orthodox Christians, sprang up in England, in the
name of religion, to lead this movement. It may seem a paradox, but
it must be stated truly to my inner circle of friends, that this
movement was born of God, secretly inaugurated by years of silent
prayer—prayer offered in the name of Jesus; and that at the same
time it was far from being a movement patronised by Christians at
first. Indeed the Christian churches were only very slowly and
gradually gained to the condescension of looking at the question.
Bishops and clergy, and ministers of different denominations poured
upon our little early group all the disdain they felt for us.
Our first years were a conflagration created by the spark of wrath
against injustice which our cry of revolt had produced. Our vast
populations of the middle and working classes, especially the latter,
rose against the legislation we opposed, because it was class
legislation. This fact was the iron which entered into the soul of our
English people; the fact that men of the upper classes had broken
down our ancient safeguards, written in our Constitution since the
days of King John, in order that the sons of the upper classes might
benefit (as was supposed) by the destruction of the daughters of the
people. The wrath of the common people quickly broke into a flame
which shook Parliament and our legislators, and in time took hold of
the churches, and which turned our country into a veritable
battlefield for justice, apart from all religious considerations. I allow
that there were among our working men a few groups of devout
men, who held meetings quietly for prayer about that question,
especially in Scotland; but the great question always was that of

justice and class selfishness. There were also, I must recall,
individuals among the upper classes who were with us from the first
—rare spirits whose sense of justice was outraged by this legislation
—certain Members of Parliament (of blessed memory), certain
dignitaries of the Church—such as Canon Fowle, who scandalised
the respectable community by preaching in his Cathedral on several
occasions against the Regulation; such as my revered husband and a
few of his clerical friends; and one bishop, whose largeness of view,
I believe, was owing to his having been a colonial bishop,
accustomed to hear the enlightened views of the poor heathen over
whom he exercised his pastoral functions.
Some of the prominent workers with us from the first were
Unitarians (including Sir James Stansfeld). I suppose that these
would hardly be considered to be orthodox by evangelical Christians.
We never asked of our adherents what their religious views or non-
views were. We joined hands with all who came to us, and there
were many malcontents among these, people who had been ill-used
by society, poor failures, people who had been deeply wronged and
who longed for retribution; people whose woes cried to heaven,
even if they had never learned to send the breath of prayer upwards
to Him who bore all our woes.
From the first we had the adhesion and support of noble Jews. I
may mention Samuel Montagu, M.P. for Whitechapel, the Jews’
quarter in London. He, Montagu, is a “Hebrew of the Hebrews.” He
gave us personal and political help. Some of the members of the
Montefiore family joined us. The Chief Rabbi of London helped us.
We had letters of adhesion rapidly from Zadok Kahn, Grand Rabbin
of Paris; from Astruc, Grand Rabbin of Brussels; and from Ben Israel,
Grand Rabbin of Avignon. Ben Israel sent to me and my husband a
remarkable book which he had written on the heroic and prominent
women, prophetesses and others, of the early Hebrew times. His
book showed an intelligent study of the Hebrew Scriptures, and an
innate and profound respect for womanhood. These Hebrews whom

I have mentioned cannot certainly be ranked among orthodox
Christians; yet we felt they were an added strength to us.
I may mention that in 1875, when the first British section of the
Federation was formed, a distinguished Indian, Babu Keshub
Chunder Sen, joined us, and was elected a member of our first
International Committee. This committee was formed in Liverpool,
where we resided then, and on it were placed men of various views,
some of them decidedly agnostic. Keshub Chunder Sen visited us in
our house in Liverpool, and our family were impressed by the
sublime calm and elevation of his spirit, in the deep conviction that
good would triumph over evil. He was not a Christian.
I think I have said enough to show that we gathered all who desired
justice, or who suffered from injustice.
May I mention the order in which the tide of divinely-inspired
persons or societies gradually gathered round us. This order, most
curiously, is precisely similar to that which existed in the case of the
great war in America against negro slavery, which you know, was
strongly upheld (I mean slavery was) by many of the churches in
America. Our first adherents were of the Society of Friends, the
Quakers, that quiet and peaceful body of persons whose active,
practical help is always offered to suffering peoples all through the
world, in accordance with the rule of George Fox, the founder of
their sect, who established the “Committee for Sufferings.” It is the
noble obligation of this committee, which exists to this day, to look
abroad over all the sufferings of the world, whatever they may be
and in whatever land, and to endeavour to alleviate those sufferings.
These dear people rallied to us very early. Among them my heart
urges me to mention a few of the individuals of that body who
joined us and aided us silently with unspoken prayer, and outwardly
with brave and wonderful courage. I allude especially to my very
early comrades, Margaret Tanner and Mary Priestman. The former
has recently entered into her rest; the latter is now old and infirm.
You can picture these two ladies and myself, sitting face to face, in
gentle consultation. “What shall we do?” One of them replied, “Well,

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