The Atlantic Monthly, Volume 03, No. 16, February, 1859. Various

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СКАЧАТЬ looks, listens, runs, flies, swims, pursues its food, eats it, digests it, in precisely the same manner as the male; all instincts, all characteristics, are the same, except as to the one solitary fact of parentage. Mr. Ten Broeck's race-horses, Pryor and Prioress, were foaled alike, fed alike, trained alike, and finally ran side by side, competing for the same prize. The eagle is not checked in soaring by any consciousness of sex, nor asks the sex of the timid hare, its quarry. Nature, for high purposes, creates and guards the sexual distinction, but keeps it humbly subordinate to still more important ones.

      Now all this bears directly upon the alphabet. What sort of philosophy is that which says, "John is a fool; Jane is a genius; nevertheless, John, being a man, should learn, lead, make laws, make money; Jane, being a woman, shall be ignorant, dependent, disfranchised, underpaid." Of course, the time is past when one would state this so frankly, though Comte comes quite near it, to say nothing of the Mormons; but this formula really lies at the bottom of the reasoning one hears every day. The answer is: Soul before sex. Give an equal chance, and let genius and industry to the rest. La carrière ouverte aux talens. Every man for himself, every woman for herself, and the alphabet for us all.

      Thus far, our whole course of argument has been defensive and explanatory. We have shown that woman's inferiority in special achievements, so far as it exists, is a fact of small importance, because it is merely a corollary from her historic position of degradation. She has not excelled, because she has had no fair chance to excel. Man, placing his foot upon her shoulder, has taunted her with not rising. But the ulterior question remains behind,—How came she into this attitude, originally? Explain the explanation, the logician fairly demands. Granted that woman is weak because she has been systematically degraded; but why was she degraded? This is a far deeper question,—one to be met only by a profounder philosophy and a positive solution. We are coming on ground almost wholly untrod, and must do the best we can.

      We venture to assert, then, that woman's social inferiority, in the past, has been, to a great extent, a legitimate thing. To all appearance, history would have been impossible without it, just as it would have been impossible without an epoch of war and slavery. It is simply a matter of social progress, a part of the succession of civilizations. The past has been, and inevitably, a period of ignorance, of engrossing physical necessities, and of brute force,—not of freedom, of philanthropy, and of culture. During that lower epoch, woman was necessarily an inferior,—degraded by abject labor, even in time of peace,—degraded uniformly by war, chivalry to the contrary notwithstanding. Behind all the courtesies of Amadis and the Cid lay the stern fact,—woman a child or a toy. The flattering troubadours chanted her into a poet's paradise; but, alas! that kingdom of heaven suffered violence, and the violent took it by force. The truth simply was, that her time had not come. Physical strength must rule for a time, and she was the weaker. She was very properly refused a feudal grant, because, say "Les Coustumes de Normandie," she is not trained to war or policy: C'est l'homme ki se bast et ki conseille. Other authorities put it still more plainly: "A woman cannot serve the emperor or feudal lord in war, on account of the decorum of her sex; nor assist him with advice, because of her limited intellect; nor keep his counsel, owing to the infirmity of her disposition." All which was, no doubt, in the majority of cases, true, and the degradation of woman was simply a part of a system, which has indeed had its day, but has bequeathed its associations.

      From this reign of force woman never freed herself by force. She could not fight, or would not. Bohemian annals, indeed, record the legend of a literal war between the sexes, in which the women's army was led by Libussa and Wlasla, and which finally ended with the capture, by the army of men, of Castle Dziewin, Maiden's Tower, whose ruins are still visible near Prague. The armor of Libussa is still shown at Vienna, and the guide calls attention to the long-peaked toes of steel, with which, he avers, the tender Princess was wont to pierce the hearts of her opponents, while careering through the battle. And there are abundant instances in which women have fought side by side with men, and on equal terms. The ancient British women mingled in the wars of their husbands, and their princesses were trained to the use of arms in the Maiden's Castle at Edinburgh and in the Isle of Skye. The Moorish wives and maidens fought in defence of their European peninsula; and the Portuguese women fought, on the same soil, against the armies of Philip II. The king of Siam has at present a bodyguard of four hundred women; they are armed with lance and rifle, are admirably disciplined, and their commander (appointed after saving the king's life at a tiger-hunt) ranks as one of the royal family and has ten elephants at her service. When the all-conquering Dahomian army marched upon Abbeokuta, in 1851, they numbered ten thousand men and six thousand women; the women were, as usual, placed foremost in the assault, as being most reliable; and of the eighteen hundred bodies left dead before the walls, the vast majority were of women. The Hospital of the Invalides, in Paris, has sheltered, for half a century, a fine specimen of a female soldier, "Lieutenant Madame Bulan," now eighty-three years old, decorated by Napoleon's own hand with the cross of the Legion of Honor, and credited on the hospital books with "seven years' service,—seven campaigns,– three wounds,—several times distinguished, especially in Corsica, in defending a fort against the English." But these cases, though interesting to the historian, are still exceptional, and the instinctive repugnance they inspire is condemnatory, not of women, but of war.

      The reason, then, for the long subjection of woman has been simply that humanity was passing through its first epoch, and her full career was to be reserved for the second. As the different races of man have appeared successively upon the stage of history, so there has been an order of succession of the sexes. Woman's appointed era, like that of the Scandinavian tribes, was delayed, but not omitted. It is not merely true that the empire of the past has belonged to man, but that it has properly belonged to him; for it was an empire of the muscles, enlisting at best but the lower powers of the understanding. There can be no question that the present epoch is initiating an empire of the higher reason, of arts, affections, aspirations; and for that epoch the genius of woman has been reserved. The spirit of the age has always kept pace with the facts, and outstripped the statutes. Till the fulness of time came, woman was necessarily kept a slave to the spinning-wheel and the needle; now higher work is ready, peace has brought invention to her aid, and the mechanical means for her emancipation are ready also. No use in releasing her, till man, with his strong arm, had worked out his preliminary share in civilization. "Earth waits for her queen" was a favorite motto of Margaret Fuller's; but it would be more correct to say that the queen has waited for her earth, till it could be smoothed and prepared for her occupancy. Now Cinderella may begin to think of putting on her royal robes.

      Everybody sees that the times are altering the whole material position of woman; but most persons do not appear to see the inevitable social and moral changes which are also involved. As has been already said, the woman of ancient history was a slave to physical necessities, both in war and peace. In war she could do too little, in peace she did too much, under the material compulsions which controlled the world. How could the Jews, for instance, elevate woman? They could not spare her from the wool and the flax and the candle that goeth not out by night. In Rome, when the bride first stepped across her threshold, they did not ask her, Do you know the alphabet? they asked simply, Can you spin? There was no higher epitaph than Queen Amalasontha's,—Domum servavit, lanam fecit. In Boeotia, brides were conducted home in vehicles whose wheels were burned at the door, in token that they were never to leave the house again. Pythagoras instituted at Crotona an annual festival for the distaff; Confucius, in China, did the same for the spindle; and these celebrated not the freedom, but the serfdom, of woman.

      And even into modern days this same tyrannical necessity has lingered. "Go spin, you jades! go spin!" was the only answer vouchsafed by the Earl of Pembroke to the twice-banished nuns of Wilton. And even now, travellers agree that throughout civilized Europe, with the partial exception of England and France, the profound absorption of the mass of women in household labors renders their general elevation impossible. But with us Americans, and in this age, when all these vast labors are being more and more transferred to arms of brass and iron,—when Rochester grinds the flour, and Lowell weaves the cloth, and the fire on the hearth has gone into black retirement and mourning,—when the wiser a virgin is, the less she has to do with oil in her lamp,—when the needle has made its last dying speech СКАЧАТЬ