Woman in the Nineteenth Century Part 7

Another sign of the times is furnished by the triumphs of Female Authors.h.i.+p. These have been great, and are constantly increasing.

Women have taken possession of so many provinces for which men had p.r.o.nounced them unfit, that, though these still declare there are some inaccessible to them, it is difficult to say just _where_ they must stop.

The s.h.i.+ning names of famous women have cast light upon the path of the s.e.x, and many obstructions have been removed. When a Montague could learn better than her brother, and use her lore afterwards to such purpose as an observer, it seemed amiss to hinder women from preparing themselves to see, or from seeing all they could, when prepared. Since Somerville has achieved so much, will any young girl be prevented from seeking a knowledge of the physical sciences, if she wishes it? De Stael's name was not so clear of offence; she could not forget the Woman in the thought; while she was instructing you as a mind, she wished to be admired as a Woman; sentimental tears often dimmed the eagle glance. Her intellect, too, with all its splendor, trained in a drawing-room, fed on flattery, was tainted and flawed; yet its beams make the obscurest school-house in New England warmer and lighter to the little rugged girls who are gathered together on its wooden bench.

They may never through life hear her name, but she is not the less their benefactress.

The influence has been such, that the aim certainly is, now, in arranging school instruction for girls, to give them as fair a field as boys. As yet, indeed, these arrangements are made with little judgment or reflection; just as the tutors of Lady Jane Grey, and other distinguished women of her time, taught them Latin and Greek, because they knew nothing else themselves, so now the improvement in the education of girls is to be made by giving them young men as teachers, who only teach what has been taught themselves at college, while methods and topics need revision for these new subjects, which could better be made by those who had experienced the same wants.

Women are, often, at the head of these inst.i.tutions; but they have, as yet, seldom been thinking women, capable of organizing a new whole for the wants of the time, and choosing persons to officiate in the departments. And when some portion of instruction of a good sort is got from the school, the far greater proportion which is infused from the general atmosphere of society contradicts its purport. Yet books and a little elementary instruction are not furnished in vain. Women are better aware how great and rich the universe is, not so easily blinded by narrowness or partial views of a home circle. "Her mother did so before her" is no longer a sufficient excuse. Indeed, it was never received as an excuse to mitigate the severity of censure, but was adduced as a reason, rather, why there should be no effort made for reformation.

Whether much or little has been done, or will be done,--whether women will add to the talent of narration the power of systematizing,--whether they will carve marble, as well as draw and paint,--is not important.

But that it should be acknowledged that they have intellect which needs developing--that they should not be considered complete, if beings of affection and habit alone--is important.

Yet even this acknowledgment, rather conquered by Woman than proffered by Man, has been sullied by the usual selfishness. Too much is said of women being better educated, that they may become better companions and mothers _for_ men. They should be fit for such companions.h.i.+p, and we have mentioned, with satisfaction, instances where it has been established. Earth knows no fairer, holier relation than that of a mother. It is one which, rightly understood, must both promote and require the highest attainments. But a being of infinite scope must not be treated with an exclusive view to any one relation. Give the soul free course, let the organization, both of body and mind, be freely developed, and the being will be fit for any and every relation to which it may be called. The intellect, no more than the sense of hearing, is to be cultivated merely that Woman may be a more valuable companion to Man, but because the Power who gave a power, by its mere existence signifies that it must be brought out toward perfection.

In this regard of self-dependence, and a greater simplicity and fulness of being, we must hail as a preliminary the increase of the cla.s.s contemptuously designated as "old maids."

We cannot wonder at the aversion with which old bachelors and old maids have been regarded. Marriage is the natural means of forming a sphere, of taking root in the earth; it requires more strength to do this without such an opening; very many have failed, and their imperfections have been in every one's way. They have been more partial, more harsh, more officious and impertinent, than those compelled by severer friction to render themselves endurable. Those who have a more full experience of the instincts have a distrust as to whether the unmarried can be thoroughly human and humane, such as is hinted in the saying, "Old-maids' and bachelors' children are well cared for," which derides at once their ignorance and their presumption.

Yet the business of society has become so complex, that it could now scarcely be carried on without the presence of these despised auxiliaries; and detachments from the army of aunts and uncles are wanted to stop gaps in every hedge. They rove about, mental and moral Ishmaelites, pitching their tents amid the fixed and ornamented homes of men.

In a striking variety of forms, genius of late, both at home and abroad, has paid its tribute to the character of the Aunt and the Uncle, recognizing in these personages the spiritual parents, who have supplied defects in the treatment of the busy or careless actual parents.

They also gain a wider, if not so deep experience. Those who are not intimately and permanently linked with others, are thrown upon themselves; and, if they do not there find peace and incessant life, there is none to flatter them that they are not very poor, and very mean.

A position which so constantly admonishes, may be of inestimable benefit. The person may gain, undistracted by other relations.h.i.+ps, a closer communion with the one. Such a use is made of it by saints and sibyls. Or she may be one of the lay sisters of charity, a canoness, bound by an inward vow,--or the useful drudge of all men, the Martha, much sought, little prized,--or the intellectual interpreter of the varied life she sees; the Urania of a half-formed world's twilight.

Or she may combine all these. Not needing to care that she may please a husband, a frail and limited being, her thoughts may turn to the centre, and she may, by steadfast contemplation entering into the secret of truth and love, use it for the good of all men, instead of a chosen few, and interpret through it all the forms of life. It is possible, perhaps, to be at once a priestly servant and a loving muse.

Saints and geniuses have often chosen a lonely position, in the faith that if, undisturbed by the pressure of near ties, they would give themselves up to the inspiring spirit, it would enable them to understand and reproduce life better than actual experience could.

How many "old maids" take this high stand we cannot say: it is an unhappy fact that too many who have come before the eye are gossips rather, and not always good-natured gossips. But if these abuse, and none make the best of their vocation, yet it has not failed to produce some good results. It has been seen by others, if not by themselves, that beings, likely to be left alone, need to be fortified and furnished within themselves; and education and thought have tended more and more to regard these beings as related to absolute Being, as well as to others. It has been seen that, as the breaking of no bond ought to destroy a man, so ought the missing of none to hinder him from growing. And thus a circ.u.mstance of the time, which springs rather from its luxury than its purity, has helped to place women on the true platform.

Perhaps the next generation, looking deeper into this matter, will find that contempt is put upon old maids, or old women, at all, merely because they do not use the elixir which would keep them always young.

Under its influence, a gem brightens yearly which is only seen to more advantage through the fissures Time makes in the casket. [Footnote: Appendix F.] No one thinks of Michael Angelo's Persican Sibyl, or St.

Theresa, or Ta.s.so's Leonora, or the Greek Electra, as an old maid, more than of Michael Angelo or Canova as old bachelors, though all had reached the period in life's course appointed to take that degree.

See a common woman at forty; scarcely has she the remains of beauty, of any soft poetic grace which gave her attraction as Woman, which kindled the hearts of those who looked on her to sparkling thoughts, or diffused round her a roseate air of gentle love. See her, who was, indeed, a lovely girl, in the coa.r.s.e, full-blown dahlia flower of what is commonly matron-beauty, "fat, fair, and forty," showily dressed, and with manners as broad and full as her frill or satin cloak. People observe, "How well she is preserved!" "She is a fine woman still,"

they say. This woman, whether as a d.u.c.h.ess in diamonds, or one of our city dames in mosaics, charms the poet's heart no more, and would look much out of place kneeling before the Madonna. She "does well the honors of her house,"--"leads society,"--is, in short, always spoken and thought of upholstery-wise.

Or see that care-worn face, from which every soft line is blotted,--those faded eyes, from which lonely tears have driven the flashes of fancy, the mild white beam of a tender enthusiasm. This woman is not so ornamental to a tea-party; yet she would please better, in picture. Yet surely she, no more than the other, looks as a human being should at the end of forty years. Forty years! have they bound those brows with no garland? shed in the lamp no drop of ambrosial oil?

Not so looked the Iphigenia in Aulis. Her forty years had seen her in anguish, in sacrifice, in utter loneliness. But those pains were borne for her father and her country; the sacrifice she had made pure for herself and those around her. Wandering alone at night in the vestal solitude of her imprisoning grove, she has looked up through its "living summits" to the stars, which shed down into her aspect their own lofty melody. At forty she would not misbecome the marble.

Not so looks the Persica. She is withered; she is faded; the drapery that enfolds her has in its dignity an angularity, too, that tells of age, of sorrow, of a stern resignation to the _must_. But her eye, that torch of the soul, is untamed, and, in the intensity of her reading, we see a soul invincibly young in faith and hope. Her age is her charm, for it is the night of the past that gives this beacon-fire leave to s.h.i.+ne. Wither more and more, black Chrysalid! thou dost but give the winged beauty time to mature its splendors!

Not so looked Victoria Colonna, after her life of a great hope, and of true conjugal fidelity. She had been, not merely a bride, but a wife, and each hour had helped to plume the n.o.ble bird. A coronet of pearls will not shame her brow; it is white and ample, a worthy altar for love and thought.

Even among the North American Indians, a race of men as completely engaged in mere instinctive life as almost any in the world, and where each chief, keeping many wives as useful servants, of course looks with no kind eye on celibacy in Woman, it was excused in the following instance mentioned by Mrs. Jameson. A woman dreamt in youth that she was betrothed to the Sun. She built her a wigwam apart, filled it with emblems of her alliance, and means of on independent life. There she pa.s.sed her days, sustained by her own exertions, and true to her supposed engagement.

In any tribe, we believe, a woman, who lived as if she was betrothed to the Sun, would be tolerated, and the rays which made her youth blossom sweetly, would crown her with a halo in age.

There is, on this subject, a n.o.bler view than heretofore, if not the n.o.blest, and improvement here must coincide with that in the view taken of marriage. "We must have units before we can have union," says one of the ripe thinkers of the times.

If larger intellectual resources begin to be deemed needful to Woman, still more is a spiritual dignity in her, or even the mere a.s.sumption of it, looked upon with respect. Joanna Southcote and Mother Anne Lee are sure of a band of disciples; Ecstatica, Dolorosa, of enraptured believers who will visit them in their lowly huts, and wait for days to revere them in their trances. The foreign n.o.ble traverses land and sea to hear a few words from the lips of the lowly peasant girl, whom he believes especially visited by the Most High. Very beautiful, in this way, was the influence of the invalid of St. Petersburg, as described by De Maistre.

Mysticism, which may be defined as the brooding soul of the world, cannot fail of its oracular promise as to Woman. "The mothers," "The mother of all things," are expressions of thought which lead the mind towards this side of universal growth. Whenever a mystical whisper was heard, from Behmen down to St. Simon, sprang up the thought, that, if it be true, as the legend says, that Humanity withers through a fault committed by and a curse laid upon Woman, through her pure child, or influence, shall the new Adam, the redemption, arise. Innocence is to be replaced by virtue, dependence by a willing submission, in the heart of the Virgin-Mother of the new race.

The spiritual tendency is toward the elevation of Woman, but the intellectual by itself is not so. Plato sometimes seems penetrated by that high idea of love, which considers Man and Woman as the two-fold expression of one thought. This the angel of Swedenborg, the angel of the coming age, cannot surpa.s.s, but only explain more fully. But then again Plato, the man of intellect, treats Woman in the Republic as property, and, in the Timaeus, says that Man, if he misuse the privileges of one life, shall be degraded into the form of Woman; and then, if ho do not redeem himself, into that of a bird. This, as I said above, expresses most happily how antipoetical is this state of mind. For the poet, contemplating the world of things, selects various birds as the symbols of his most gracious and ethereal thoughts, just as he calls upon his genius as muse rather than as G.o.d. But the intellect, cold, is ever more masculine than feminine; warmed by emotion, it rushes toward mother-earth, and puts on the forms of beauty.

The electrical, the magnetic element in Woman has not been fairly brought out at any period. Everything might be expected from it; she has far more of it than Man. This is commonly expressed by saying that her intuitions are more rapid and more correct. You will often see men of high intellect absolutely stupid in regard to the atmospheric changes, the fine invisible links which connect the forms of life around them, while common women, if pure and modest, so that a vulgar self do not overshadow the mental eye, will seize and delineate these with unerring discrimination.

Women who combine this organization with creative genius are very commonly unhappy at present. They see too much to act in conformity with those around them, and their quick impulses seem folly to those who do not discern the motives. This is an usual effect of the apparition of genius, whether in Man or Woman, but is more frequent with regard to the latter, because a harmony, an obvious order and self-restraining decorum, is most expected from her.

Then women of genius, even more than men, are likely to be enslaved by an impa.s.sioned sensibility. The world repels them more rudely, and they are of weaker bodily frame.

Those who seem overladen with electricity frighten those around them.

"When she merely enters the room, I am what the French call _herisse_," said a man of petty feelings and worldly character of such a woman, whose depth of eye and powerful motion announced the conductor of the mysterious fluid.

Woe to such a woman who finds herself linked to such a man in bonds too close! It is the crudest of errors. He will detest her with all the bitterness of wounded self-love. He will take the whole prejudice of manhood upon himself, and, to the utmost of his power, imprison and torture her by its imperious rigors.

Yet, allow room enough, and the electric fluid will be found to invigorate and embellish, not destroy life. Such women are the great actresses, the songsters. Such traits we read in a late searching, though too French, a.n.a.lysis of the character of Mademoiselle Rachel, by a modern, La Rochefeucault. The Greeks thus represent the muses; they have not the golden serenity of Apollo; they are overflowed with thought; there is something tragic in their air. Such are the Sibyls of Gueroino; the eye is overfull of expression, dilated and l.u.s.trous; it seems to have drawn the whole being into it.

Sickness is the frequent result of this overcharged existence. To this region, however misunderstood, or interpreted with presumptuous carelessness, belong the phenomena of magnetism, or mesmerism, as it is now often called, where the trance of the Ecstatica purports to be produced by the agency of one human being on another, instead of, as in her case, direct from the spirit.

The worldling has his sneer at this as at the services of religion.

"The churches can always be filled with women"--"Show me a man in one of your magnetic states, and I will believe."

Women are, indeed, the easy victims both of priestcraft and self-delusion; but this would not be, if the intellect was developed in proportion to the other powers. They would then have a regulator, and be more in equipoise, yet must retain the same nervous susceptibility while their physical structure is such as it is.

It is with just that hope that we welcome everything that tends to strengthen the fibre and develop the nature on more sides. When the intellect and affections are in harmony; when intellectual consciousness is calm and deep; inspiration will not be confounded with fancy.

Then, "she who advances With rapturous, lyrical glances, Singing the song of the earth, singing Its hymn to the G.o.ds,"

will not be pitied as a mad-woman, nor shrunk from as unnatural.

The Greeks, who saw everything in forms, which we are trying to ascertain as law, and cla.s.sify as cause, embodied all this in the form of Ca.s.sandra. Ca.s.sandra was only unfortunate in receiving her gift too soon. The remarks, however, that the world still makes in such cases, are well expressed by the Greek dramatist.

In the Trojan dames there are fine touches of nature with regard to Ca.s.sandra. Hecuba shows that mixture of shame and reverence that prosaic kindred always do toward the inspired child, the poet, the elected sufferer for the race.

When the herald announces that Ca.s.sandra is chosen to be the mistress of Agamemnon, Hecuba answers, with indignation, betraying the pride and faith she involuntarily felt in this daughter.

"_Hec_. The maiden of Phoebus, to whom the golden-haired Gave as a privilege a virgin life!

_Tal_. Love of the inspired maiden hath pierced him.

_Hec_. Then cast away, my child, the sacred keys, and from thy person The consecrated garlands which thou wearest."

Yet, when, a moment after, Ca.s.sandra appears, singing, wildly, her inspired song, Hecuba calls her, "My _frantic_ child."