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Woman in the Ninteenth Century - and Kindred Papers Relating to the Sphere, Condition - and Duties, of Woman.
by Margaret Fuller Ossoli
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Woman in the Nineteenth Century,

and

Kindred Papers Relating to the Sphere, Condition and Duties, of Woman.

by Margaret Fuller Ossoli.

Edited by her brother, Arthur B. Fuller.

With an introduction by Horace Greeley.



PREFACE.

* * * * *

It has been thought desirable that such papers of Margaret Fuller Ossoli as pertained to the condition, sphere and duties of Woman, should be collected and published together. The present volume contains, not only her "Woman in the Nineteenth Century,"—which has been before published, but for some years out of print, and inaccessible to readers who have sought it,—but also several other papers, which have appeared at various times in the Tribune and elsewhere, and yet more which have never till now been published.

My free access to her private manuscripts has given to me many papers, relating to Woman, never intended for publication, which yet seem needful to this volume, in order to present a complete and harmonious view of her thoughts on this important theme. I have preferred to publish them without alteration, as most just to her views and to the reader; though, doubtless, she would have varied their expression and form before giving them to the press.

It seems right here to remark, In order to avoid any misapprehension, that Margaret Ossoli's thoughts wore not directed so exclusively to the subject of the present volume as have been the minds of some others. As to the movement for the emancipation of Woman from the unjust burdens and disabilities to which she has been subject oven in our own land, my sister could neither remain indifferent nor silent; yet she preferred, as in respect to every other reform, to act independently and to speak independently from her own stand-point, and never to merge her individuality in any existing organization. This she did, not as condemning such organizations, nor yet as judging them wholly unwise or uncalled for, but because she believed she could herself accomplish more for their true and high objects, unfettered by such organizations, than if a member of them. The opinions avowed throughout this volume, and wherever expressed, will, then, be found, whether consonant with the reader's or no, in all cases honestly and heartily her own,—the result of her own thought and faith. She never speaks, never did speak, for any clique or sect, but as her individual judgment, her reason and conscience, her observation and experience, taught her to speak.

I could have wished that some one other than a brother should have spoken a few fitting words of Margaret Fuller, as a woman, to form a brief but proper accompaniment to this volume, which may reach some who have never read her "Memoirs," recently published, or have never known her in personal life. This seemed the more desirable, because the strictest verity in speaking of her must seem, to such as knew her not, to be eulogy. But, after several disappointments as to the editorship of the volume, the duty, at last, has seemed to devolve upon me; and I have no reason to shrink from it but a sense of inadequacy.

It is often supposed that literary women, and those who are active and earnest in promoting great intellectual, philanthropic, or religious movements, must of necessity neglect the domestic concerns of life. It may be that this is sometimes so, nor can such neglect be too severely reprehended; yet this is by no means a necessary result. Some of the most devoted mothers the world has ever known, and whose homes were the abode of every domestic virtue, themselves the embodiment of all these, have been women whose minds were highly cultured, who loved and devoted both thought and time to literature, and were active in philanthropic and diffusive efforts for the welfare of the race.

The letter to M., which is published on page 345, is inserted chiefly as showing the integrity and wisdom with which Margaret advised her friends; the frankness with which she pointed out to every young woman who asked counsel any deficiencies of character, and the duties of life; and that among these latter she gave due place to the humblest which serve to make home attractive and happy. It is but simple justice for me to bear, in conjunction with many others, my tribute to her domestic virtues and fidelity to all home duties. That her mind found chief delight in the lowest forms of these duties may not be true, and it would be sad if it were; but it is strictly true that none, however humble, were either slighted or shunned.

In common with a younger sister and brother, I shared her care in my early instruction, and found over one of the truest counsellors in a sister who scorned not the youngest mind nor the simplest intellectual wants in her love for communion, through converse or the silent page, with the minds of the greatest and most gifted.

During a lingering illness, in childhood, well do I remember her as the angel of the sick-chamber, reading much to me from books useful and appropriate, and telling many a narrative not only fitted to wile away the pain of disease and the weariness of long confinement, but to elevate the mind and heart, and to direct them to all things noble and holy; over ready to watch while I slept, and to perform every gentle and kindly office. But her care of the sick—that she did not neglect, but was eminent in that sphere of womanly duty, even when no tie of kindred claimed this of her, Mr. Cass's letter abundantly shows; and also that this gentleness was united to a heroism which most call manly, but which, I believe, may as justly be called truly womanly. Mr. Cass's letter is inserted because it arrived too late to find a place in her "Memoirs," and yet more because it bears much on Margaret Ossoli's characteristics as a woman.

A few also of her private letters and papers, not bearing, save, indirectly, on the subject of this volume, are yet inserted in it, as further illustrative of her thought, feeling and action, in life's various relations. It is believed that nothing which exhibits a true woman, especially in her relations to others as friend, sister, daughter, wife, or mother, can fail to interest and be of value to her sex, indeed to all who are interested in human welfare and advancement, since these latter so much depend on the fidelity of Woman. Nor will anything pertaining to the education and care of children be deemed irrelevant, especially by mothers, upon whom these duties must always largely devolve.

Of the intellectual gifts and wide culture of Margaret Fuller there is no need that I should speak, nor is it wise that one standing in my relation to her should. Those who knew her personally feel that no words ever flowed from her pen equalling the eloquent utterances of her lips; yet her works, though not always a clear oppression of her thoughts, are the evidences to which the world will look as proof of her mental greatness.

On one point, however, I do wish to bear testimony—not needed with those who knew her well, but interesting, perhaps, to some readers into whose bands this volume may fall. It is on a subject which one who knew her from his childhood up—at home, where best the heart and soul can be known,—in the unrestrained hours of domestic life,—in various scenes, and not for a few days, nor under any peculiar circumstances—can speak with confidence, because he speaks what he "doth know, and testifieth what he hath seen." It relates to her Christian faith and hope. "With all her intellectual gifts, with all her high, moral, and noble characteristics," there are some who will ask, "was her intellectual power sanctified by Christian faith as its basis? Were her moral qualities, her beneficent life, the results of a renewed heart?" I feel no hesitation here, nor would think it worth while to answer such questions at all, were her life to be read and known by all who read this volume, and were I not influenced also, in some degree, by the tone which has characterized a few sectarian reviews of her works, chiefly in foreign periodicals. Surely, if the Saviour's test, "By their fruits ye shall know them," be the true one, Margaret Ossoli was preeminently a Christian. If a life of constant self-sacrifice,—if devotion to the welfare of kindred and the race,—if conformity to what she believed God's law, so that her life seemed ever the truest form of prayer, active obedience to the Deity,—in fine, if carrying Christianity into all the departments of action, so far as human infirmity allows,—if these be the proofs of a Christian, then whoever has read her "Memoirs" thoughtfully, and without sectarian prejudice or the use of sectarian standards of judgment, must feel her to have been a Christian. But not alone in outward life, in mind and heart, too, was she a Christian. The being brought into frequent and intimate contact with religious persons has been one of the chief privileges of my vocation, but never yet have I met with any person whose reverence for holy things was deeper than hers. Abhorring, as all honest minds must, every species of cant, she respected true religious thought and feeling, by whomsoever cherished. God seemed nearer to her than to any person I have over known. In the influences of His Holy Spirit upon the heart she fully believed, and in experience realized them. Jesus, the friend of man, can never have been more truly loved and honored than she loved and honored him. I am aware that this is strong language, but strength of language cannot equal the strength of my conviction on a point where I have had the best opportunities of judgment. Rich as is the religion of Jesus in its list of holy confessors, yet it can spare and would exclude none who in heart, mind and life, confessed and reverenced him as did she. Among my earliest recollections, is her devoting much time to a thorough examination of the evidences of Christianity, and ultimately declaring that to her, better than all arguments or usual processes of proof, was the soul's want of a divine religion, and the voice within that soul which declared the teachings of Christ to be true and from God; and one of my most cherished possessions is that Bible which she so diligently and thoughtfully read, and which bears, in her own handwriting, so many proofs of discriminating and prayerful perusal. As in regard to reformatory movements so here, she joined no organized body of believers, sympathizing with all of them whose views were noble and Christian; deploring and bearing faithful testimony against anything she deemed narrowness or perversion in theology or life.

This volume from her hand is now before the reader. The fact that a large share of it was never written or revised by its authoress for publication will be kept in view, as explaining any inaccuracy of expression or repetition of thought, should such occur in its pages. Nor will it be deemed surprising, if, in papers written by so progressive a person, at so various periods of life, and under widely-varied circumstances, there should not always be found perfect union as to every expressed opinion.

It is probable that this will soon be followed by another volume, containing a republication of "Summer on the Lakes," and also the "Letters from Europe," by the same hand.

In the preparation of this volume much valuable assistance has been afforded by Mr. Greeley, of the New York Tribune, who has been earnest in his desire and efforts for the diffusion of what Margaret has written.

A. B. F.

BOSTON, May 10th, 1855.



INTRODUCTION.

* * * * *

The problem of Woman's position, or "sphere,"—of her duties, responsibilities, rights and immunities as Woman,—fitly attracts a large and still-increasing measure of attention from the thinkers and agitators of our time, The legislators, so called,—those who ultimately enact into statutes what the really governing class (to wit, the thinkers) have originated, matured and gradually commended to the popular comprehension and acceptance,—are not as yet much occupied with this problem, only fitfully worried and more or less consciously puzzled by it. More commonly they merely echo the mob's shallow retort to the petition of any strong-minded daughter or sister, who demands that she be allowed a voice in disposing of the money wrenched from her hard earnings by inexorable taxation, or in shaping the laws by which she is ruled, judged, and is liable to be sentenced to prison or to death, "It is a woman's business to obey her husband, keep his home tidy, and nourish and train his children." But when she rejoins to this, "Very true; but suppose I choose not to have a husband, or am not chosen for a wife—what then? I am still subject to your laws. Why am I not entitled, as a rational human being, to a voice in shaping them? I have physical needs, and must somehow earn a living. Why should I not be at liberty to earn it in any honest and useful calling?"—the mob's flout is hushed, and the legislator Is struck dumb also. They were already at the end of their scanty resources of logic, and it would be cruel for woman to ask further: "Suppose me a wife, and my husband a drunken prodigal—what am I to do then? May I not earn food for my babes without being exposed to have it snatched from their mouths to replenish the rumseller's till, and aggravate my husband's madness? If some sympathizing relative sees fit to leave me a bequest wherewith to keep my little ones together, why may I not be legally enabled to secure this to their use and benefit? In short, why am I not regarded by the law as a soul, responsible for my acts to God and humanity, and not as a mere body, devoted to the unreasoning service of my husband?" The state gives no answer, and the champions of her policy evince wisdom in imitating her silence.

The writer of the following pages was one of the earliest as well as ablest among American women, to demand for her sex equality before the law with her titular lord and master, Her writings on this subject have the force which springs from the ripening of profound reflection into assured conviction. She wrote as one who had observed, and who deeply felt what she deliberately uttered. Others have since spoken more fluently, more variously, with a greater affluence of illustration; but none, it is believed, more earnestly or more forcibly. It is due to her memory, as well as to the great and living cause of which she was so eminent and so fearless an advocate, that what she thought and said with regard to the position of her sex and its limitations, should be fully and fairly placed before the public. For several years past her principal essay on "Woman," here given, has not been purchasable at any price, and has only with great difficulty been accessible to the general reader. To place it within the reach of those who need and require it, is the main impulse to the publication of this volume; but the accompanying essays and papers will be found equally worthy of thoughtful consideration.

H. GREELEY.



CONTENTS.

* * * * *

PART I.

WOMAN IN THE NINETEENTH CENTURY

* * * * *

PART II

MISCELLANIES

AULAURON AND LAURIE

WRONGS AND DUTIES OF AMERICAN WOMAN

GEORGE SAND

THE SAME SUBJECT

CONSUELO

JENNY LIND, THE "CONSUELO" OF GEORGE SAND

CAROLINE

EVER-GROWING LIVES

HOUSEHOLD NOBLENESS

"GLUMDALCLITCHES"

"ELLEN; OR, FORGIVE AND FORGET,"

"COUBRIER DES ETATS UNIS,"

THE SAME SUBJECT

BOOKS OF TRAVEL

REVIEW OF MRS. JAMESON'S ESSAYS

WOMAN'S INFLUENCE OVER THE INSANE

REVIEW OF BROWNING'S POEMS

CHRISTMAS

CHILDREN'S BOOKS

WOMAN IN POVERTY

THE IRISH CHARACTER

THE SAME SUBJECT

EDUCATE MEN AND WOMEN AS SOULS

* * * * *

PART III.

EXTRACTS FROM JOURNAL AND LETTERS

* * * * *

APPENDIX



PREFACE TO WOMAN IN THE NINETEENTH CENTURY.

* * * * *

The following essay is a reproduction, modified and expanded, of an article published in "The Dial, Boston, July, 1843," under the title of "The Great Lawsuit.—Man versus Men; Woman versus Women."

This article excited a good deal of sympathy, add still more interest. It is in compliance with wishes expressed from many quarters that it is prepared for publication in its present form.

Objections having been made to the former title, as not sufficiently easy to be understood, the present has been substituted as expressive of the main purpose of the essay; though, by myself, the other is preferred, partly for the reason others do not like it,—that is, that it requires some thought to see what it means, and might thus prepare the reader to meet me on my own ground. Besides, it offers a larger scope, and is, in that way, more just to my desire. I meant by that title to intimate the fact that, while it is the destiny of Man, in the course of the ages, to ascertain and fulfil the law of his being, so that his life shall be seen, as a whole, to be that of an angel or messenger, the action of prejudices and passions which attend, in the day, the growth of the individual, is continually obstructing the holy work that is to make the earth a part of heaven. By Man I mean both man and woman; these are the two halves of one thought. I lay no especial stress on the welfare of either. I believe that the development of the one cannot be effected without that of the other. My highest wish is that this truth should be distinctly and rationally apprehended, and the conditions of life and freedom recognized as the same for the daughters and the sons of time; twin exponents of a divine thought.

I solicit a sincere and patient attention from those who open the following pages at all. I solicit of women that they will lay it to heart to ascertain what is for them the liberty of law. It is for this, and not for any, the largest, extension of partial privileges that I seek. I ask them, if interested by these suggestions, to search their own experience and intuitions for better, and fill up with fit materials the trenches that hedge them in. From men I ask a noble and earnest attention to anything that can be offered on this great and still obscure subject, such as I have met from many with whom I stand in private relations.

And may truth, unpolluted by prejudice, vanity or selfishness, be granted daily more and more as the due of inheritance, and only valuable conquest for us all!

November, 1844.



WOMAN IN THE NINETEENTH CENTURY.

* * * * *

"Frailty, thy name is WOMAN." "The Earth waits for her Queen."

The connection between these quotations may not be obvious, but it is strict. Yet would any contradict us, if we made them applicable to the other side, and began also,

Frailty, thy name is MAN. The Earth waits for its King?

Yet Man, if not yet fully installed in his powers, has given much earnest of his claims. Frail he is indeed,—how frail! how impure! Yet often has the vein of gold displayed itself amid the baser ores, and Man has appeared before us in princely promise worthy of his future.

If, oftentimes, we see the prodigal son feeding on the husks in the fair field no more his own, anon we raise the eyelids, heavy from bitter tears, to behold in him the radiant apparition of genius and love, demanding not less than the all of goodness, power and beauty. We see that in him the largest claim finds a due foundation. That claim is for no partial sway, no exclusive possession. He cannot be satisfied with any one gift of life, any one department of knowledge or telescopic peep at the heavens. He feels himself called to understand and aid Nature, that she may, through his intelligence, be raised and interpreted; to be a student of, and servant to, the universe-spirit; and king of his planet, that, as an angelic minister he may bring it into conscious harmony with the law of that spirit.

In clear, triumphant moments, many times, has rung through the spheres the prophecy of his jubilee; and those moments, though past in time, have been translated into eternity by thought; the bright signs they left hang in the heavens, as single stars or constellations, and, already, a thickly sown radiance consoles the wanderer in the darkest night. Other heroes since Hercules have fulfilled the zodiac of beneficent labors, and then given up their mortal part to the fire without a murmur; while no God dared deny that they should have their reward,

Siquis tamen, Hercule, siquis Forte Deo doliturus erit, daia praemia nollet, Sed meruise dari sciet, invitus que probabit, Assensere Dei

Sages and lawgivers have bent their whole nature to the search for truth, and thought themselves happy if they could buy, with the sacrifice of all temporal ease and pleasure, one seed for the future Eden. Poets and priests have strung the lyre with the heart-strings, poured out their best blood upon the altar, which, reared anew from age to age, shall at last sustain the flame pure enough to rise to highest heaven. Shall we not name with as deep a benediction those who, if not so immediately, or so consciously, in connection with the eternal truth, yet, led and fashioned by a divine instinct, serve no less to develop and interpret the open secret of love passing into life, energy creating for the purpose of happiness; the artist whose hand, drawn by a preexistent harmony to a certain medium, moulds it to forms of life more highly and completely organized than are seen elsewhere, and, by carrying out the intention of nature, reveals her meaning to those who are not yet wise enough to divine it; the philosopher who listens steadily for laws and causes, and from those obvious infers those yet unknown; the historian who, in faith that all events must have their reason and their aim, records them, and thus fills archives from which the youth of prophets may be fed; the man of science dissecting the statements, testing the facts and demonstrating order, even where he cannot its purpose?

Lives, too, which bear none of these names, have yielded tones of no less significance. The candlestick set in a low place has given light as faithfully, where it was needed, as that upon the hill, In close alleys, in dismal nooks, the Word has been read as distinctly, as when shown by angels to holy men in the dark prison. Those who till a spot of earth scarcely larger than is wanted for a grave, have deserved that the sun should shine upon its sod till violets answer.

So great has been, from time to time, the promise, that, in all ages, men have said the gods themselves came down to dwell with them; that the All-Creating wandered on the earth to taste, in a limited nature, the sweetness of virtue; that the All-Sustaining incarnated himself to guard, in space and time, the destinies of this world; that heavenly genius dwelt among the shepherds, to sing to them and teach them how to sing. Indeed,

"Der stets den Hirten gnadig sich bewies."

"He has constantly shown himself favorable to shepherds."

And the dwellers in green pastures and natural students of the stars were selected to hail, first among men, the holy child, whose life and death were to present the type of excellence, which has sustained the heart of so large a portion of mankind in these later generations.

Such marks have been made by the footsteps of man (still, alas! to be spoken of as the ideal man), wherever he has passed through the wilderness of men, and whenever the pigmies stepped in one of those, they felt dilate within the breast somewhat that promised nobler stature and purer blood. They were impelled to forsake their evil ways of decrepit scepticism and covetousness of corruptible possessions. Convictions flowed in upon them. They, too, raised the cry: God is living, now, to-day; and all beings are brothers, for they are his children. Simple words enough, yet which only angelic natures can use or hear in their full, free sense.

These were the triumphant moments; but soon the lower nature took its turn, and the era of a truly human life was postponed.

Thus is man still a stranger to his inheritance, still a pleader, still a pilgrim. Yet his happiness is secure in the end. And now, no more a glimmering consciousness, but assurance begins to be felt and spoken, that the highest ideal Man can form of his own powers is that which he is destined to attain. Whatever the soul knows how to seek, it cannot fail to obtain. This is the Law and the Prophets. Knock and it shall be opened; seek and ye shall find. It is demonstrated; it is a maxim. Man no longer paints his proper nature in some form, and says, "Prometheus had it; it is God-like;" but "Man must have it; it is human." However disputed by many, however ignorantly used, or falsified by those who do receive it, the fact of an universal, unceasing revelation has been too clearly stated in words to be lost sight of in thought; and sermons preached from the text, "Be ye perfect," are the only sermons of a pervasive and deep-searching influence.

But, among those who meditate upon this text, there is a great difference of view as to the way in which perfection shall be sought.

"Through the intellect," say some. "Gather from every growth of life its seed of thought; look behind every symbol for its law; if thou canst see clearly, the rest will follow."

"Through the life," say others. "Do the best thou knowest today. Shrink not from frequent error in this gradual, fragmentary state. Follow thy light for as much as it will show thee; be faithful as far as thou canst, in hope that faith presently will lead to sight. Help others, without blaming their need of thy help. Love much, and be forgiven."

"It needs not intellect, needs not experience," says a third. "If you took the true way, your destiny would be accomplished, in a purer and more natural order. You would not learn through facts of thought or action, but express through them the certainties of wisdom. In quietness yield thy soul to the causal soul. Do not disturb thy apprenticeship by premature effort; neither check the tide of instruction by methods of thy own. Be still; seek not, but wait in obedience. Thy commission will be given."

Could we indeed say what we want, could we give a description of the child that is lost, he would be found. As soon as the soul can affirm clearly that a certain demonstration is wanted, it is at hand. When the Jewish prophet described the Lamb, as the expression of what was required by the coming era, the time drew nigh. But we say not, see not as yet, clearly, what we would. Those who call for a more triumphant expression of love, a love that cannot be crucified, show not a perfect sense of what has already been given. Love has already been expressed, that made all things new, that gave the worm its place and ministry as well as the eagle; a love to which it was alike to descend into the depths of hell, or to sit at the right hand of the Father.

Yet, no doubt, a new manifestation is at hand, a new hour in the day of Man. We cannot expect to see any one sample of completed being, when the mass of men still lie engaged in the sod, or use the freedom of their limbs only with wolfish energy. The tree cannot come to flower till its root be free from the cankering worm, and its whole growth open to air and light. While any one is base, none can be entirely free and noble. Yet something new shall presently be shown of the life of man, for hearts crave, if minds do not know how to ask it.

Among the strains of prophecy, the following, by an earnest mind of a foreign land, written some thirty years ago, is not yet outgrown; and it has the merit of being a positive appeal from the heart, instead of a critical declaration what Man should not do.

"The ministry of Man implies that he must be filled from the divine fountains which are being engendered through all eternity, so that, at the mere name of his master, he may be able to cast all his enemies into the abyss; that he may deliver all parts of nature from the barriers that imprison them; that he may purge the terrestrial atmosphere from the poisons that infect it; that he may preserve the bodies of men from the corrupt influences that surround, and the maladies that afflict them; still more, that he may keep their souls pure from the malignant insinuations which pollute, and the gloomy images that obscure them; that he may restore its serenity to the Word, which false words of men fill with mourning and sadness; that he may satisfy the desires of the angels, who await from him the development of the marvels of nature; that, in fine, his world may be filled with God, as eternity is." [Footnote: St. Martin]

Another attempt we will give, by an obscure observer of our own day and country, to draw some lines of the desired image. It was suggested by seeing the design of Crawford's Orpheus, and connecting with the circumstance of the American, in his garret at Rome, making choice of this subject, that of Americans here at home showing such ambition to represent the character, by calling their prose and verse "Orphic sayings"—"Orphics." We wish we could add that they have shown that musical apprehension of the progress of Nature through her ascending gradations which entitled them so to do, but their attempts are frigid, though sometimes grand; in their strain we are not warmed by the fire which fertilized the soil of Greece.

Orpheus was a lawgiver by theocratic commission. He understood nature, and made her forms move to his music. He told her secrets in the form of hymns, Nature as seen in the mind of God. His soul went forth toward all beings, yet could remain sternly faithful to a chosen type of excellence. Seeking what he loved, he feared not death nor hell; neither could any shape of dread daunt his faith in the power of the celestial harmony that filled his soul.

It seemed significant of the state of things in this country, that the sculptor should have represented the seer at the moment when he was obliged with his hand to shade his eyes.

Each Orpheus must to the depths descend; For only thus the Poet can be wise; Must make the sad Persephone his friend, And buried love to second life arise; Again his love must lose through too much love, Must lose his life by living life too true, For what he sought below is passed above, Already done is all that he would do Must tune all being with his single lyre, Must melt all rooks free from their primal pain, Must search all nature with his one soul's fire, Must bind anew all forms in heavenly chain. If he already sees what be must do, Well may he shade his eyes from the far-shining view.

A better comment could not be made on what is required to perfect Man, and place him in that superior position for which he was designed, than by the interpretation of Bacon upon the legends of the Syren coast "When the wise Ulysses passed," says he, "he caused his mariners to stop their ears, with wax, knowing there was in them no power to resist the lure of that voluptuous song. But he, the much experienced man, who wished to be experienced in all, and use all to the service of wisdom, desired to hear the song that he might understand its meaning. Yet, distrusting his own power to be firm in his better purpose, he caused himself to be bound to the mast, that he might be kept secure against his own weakness. But Orpheus passed unfettered, so absorbed in singing hymns to the gods that he could not even hear those sounds of degrading enchantment."

Meanwhile, not a few believe, and men themselves have expressed the opinion, that the time is come when Eurydice is to call for an Orpheus, rather than Orpheus for Eurydice; that the idea of Man, however imperfectly brought out, has been far more so than that of Woman; that she, the other half of the same thought, the other chamber of the heart of life, needs now take her turn in the full pulsation, and that improvement in the daughters will best aid in the reformation of the sons of this age.

It should be remarked that, as the principle of liberty is better understood, and more nobly interpreted, a broader protest is made in behalf of Woman. As men become aware that few men have had a fair chance, they are inclined to say that no women have had a fair chance. The French Revolution, that strangely disguised angel, bore witness in favor of Woman, but interpreted her claims no less ignorantly than those of Man. Its idea of happiness did not rise beyond outward enjoyment, unobstructed by the tyranny of others. The title it gave was "citoyen," "citoyenne;" and it is not unimportant to Woman that even this species of equality was awarded her. Before, she could be condemned to perish on the scaffold for treason, not as a citizen, but as a subject. The right with which this title then invested a human being was that of bloodshed and license. The Goddess of Liberty was impure. As we read the poem addressed to her, not long since, by Beranger, we can scarcely refrain from tears as painful as the tears of blood that flowed when "such crimes were committed in her name." Yes! Man, born to purify and animate the unintelligent and the cold, can, in his madness, degrade and pollute no less the fair and the chaste. Yet truth was prophesied in the ravings of that hideous fever, caused by long ignorance and abuse. Europe is conning a valued lesson from the blood-stained page. The same tendencies, further unfolded, will bear good fruit in this country.

Yet, by men in this country, as by the Jews, when Moses was leading them to the promised land, everything has been done that inherited depravity could do, to hinder the promise of Heaven from its fulfilment. The cross, here as elsewhere, has been planted only to be blasphemed by cruelty and fraud. The name of the Prince of Peace has been profaned by all kinds of injustice toward the Gentile whom he said he came to save. But I need not speak of what has been done towards the Red Man, the Black Man. Those deeds are the scoff of the world; and they have been accompanied by such pious words that the gentlest would not dare to intercede with "Father, forgive them, for they know not what they do."

Here, as elsewhere, the gain of creation consists always in the growth of individual minds, which live and aspire, as flowers bloom and birds sing, in the midst of morasses; and in the continual development of that thought, the thought of human destiny, which is given to eternity adequately to express, and which ages of failure only seemingly impede. Only seemingly; and whatever seems to the contrary, this country is as surely destined to elucidate a great moral law, as Europe was to promote the mental culture of Man.

Though the national independence be blurred by the servility of individuals; though freedom and equality have been proclaimed only to leave room for a monstrous display of slave-dealing and slave-keeping; though the free American so often feels himself free, like the Roman, only to pamper his appetites end his indolence through the misery of his fellow-beings; still it is not in vain that the verbal statement has been made, "All men are born free and equal." There it stands, a golden certainty wherewith to encourage the good, to shame the bad. The New World may be called clearly to perceive that it incurs the utmost penalty if it reject or oppress the sorrowful brother. And, if men are deaf, the angels hear. But men cannot be deaf. It is inevitable that an external freedom, an independence of the encroachments of other men, such as has been achieved for the nation, should be so also for every member of it. That which has once been clearly conceived in the intelligence cannot fail, sooner or later, to be acted out. It has become a law as irrevocable as that of the Medes in their ancient dominion; men will privately sin against it, but the law, as expressed by a leading mind of the age,

"Tutti fatti a semblanza d'un Solo, Figli tutti d'un solo riscatto, In qual'ora, in qual parte del suolo Trascorriamo quest' aura vital, Siam fratelli, siam stretti ad un patto: Maladetto colui che lo infrange, Che s'innalza sul finoco che piange Che contrista uno spirto immortal." [Footnote: Manzoni]

"All made in the likeness of the One. All children of one ransom, In whatever hour, in whatever part of the soil, We draw this vital air, We are brothers; we must be bound by one compact; Accursed he who infringes it, Who raises himself upon the weak who weep, Who saddens an immortal spirit."

This law cannot fail of universal recognition. Accursed be he who willingly saddens an immortal spirit—doomed to infamy in later, wiser ages, doomed in future stages of his own being to deadly penance, only short of death. Accursed be he who sins in ignorance, if that ignorance be caused by sloth.

We sicken no less at the pomp than the strife of words. We feel that never were lungs so puffed with the wind of declamation, on moral and religious subjects, as now. We are tempted to implore these "word-heroes," these word-Catos, word-Christs, to beware of cant [Footnote: Dr. Johnson's one piece of advice should be written on every door: "Clear your mind of cant." But Byron, to whom it was so acceptable, in clearing away the noxious vine, shook down the building. Sterling's emendation is worthy of honor:

"Realize your cant, not cast it off."]

above all things; to remember that hypocrisy is the most hopeless as well as the meanest of crimes, and that those must surely be polluted by it, who do not reserve a part of their morality and religion for private use. Landor says that he cannot have a great deal of mind who cannot afford to let the larger part of it lie fallow; and what is true of genius is not less so of virtue. The tongue is a valuable member, but should appropriate but a small part of the vital juices that are needful all over the body. We feel that the mind may "grow black and rancid in the smoke" even "of altars." We start up from the harangue to go into our closet and shut the door. There inquires the spirit, "Is this rhetoric the bloom of healthy blood, or a false pigment artfully laid on?" And yet again we know where is so much smoke, must be some fire; with so much talk about virtue and freedom, must be mingled some desire for them; that it cannot be in vain that such have become the common topics of conversation among men, rather than schemes for tyranny and plunder, that the very newspapers see it best to proclaim themselves "Pilgrims," "Puritans," "Heralds of Holiness." The king that maintains so costly a retinue cannot be a mere boast, or Carabbas fiction. We have waited here long in the dust; we are tired and hungry; but the triumphal procession must appear at last.

Of all its banners, none has been more steadily upheld, and under none have more valor and willingness for real sacrifices been shown, than that of the champions of the enslaved African. And this band it is, which, partly from a natural following out of principles, partly because many women have been prominent in that cause, makes, just now, the warmest appeal in behalf of Woman.

Though there has been a growing liberality on this subject, yet society at large is not so prepared for the demands of this party, but that its members are, and will be for some time, coldly regarded as the Jacobins of their day.

"Is it not enough," cries the irritated trader, "that you have done all you could to break up the national union, and thus destroy the prosperity of our country, but now you must be trying to break up family union, to take my wife away from the cradle and the kitchen-hearth to vote at polls, and preach from a pulpit? Of course, if she does such things, she cannot attend to those of her own sphere. She is happy enough as she is. She has more leisure than I have,—every means of improvement, every indulgence."

"Have you asked her whether she was satisfied with these indulgences?"

"No, but I know she is. She is too amiable to desire what would make me unhappy, and too judicious to wish to step beyond the sphere of her sex. I will never consent to have our peace disturbed by any such discussions."

"'Consent—you?' it is not consent from you that is in question—it is assent from your wife."

"Am not I the head of my house?"

"You are not the head of your wife. God has given her a mind of her own.

"I am the head, and she the heart."

"God grant you play true to one another, then! I suppose I am to be grateful that you did not say she was only the hand. If the head represses no natural pulse of the heart, there can be no question as to your giving your consent. Both will be of one accord, and there needs but to present any question to get a full and true answer. There is no need of precaution, of indulgence, nor consent. But our doubt is whether the heart does consent with the head, or only obeys its decrees with a passiveness that precludes the exercise of its natural powers, or a repugnance that turns sweet qualities to bitter, or a doubt that lays waste the fair occasions of life. It is to ascertain the truth that we propose some liberating measures."

Thus vaguely are these questions proposed and discussed at present. But their being proposed at all implies much thought, and suggests more. Many women are considering within themselves what they need that they have not, and what they can have if they find they need it. Many men are considering whether women are capable of being and having more than they are and have, and whether, if so, it will be best to consent to improvement in their condition.

This morning, I open the Boston "Daily Mail," and find in its "poet's corner" a translation of Schiller's "Dignity of Woman." In the advertisement of a book on America, I see in the table of contents this sequence, "Republican Institutions. American Slavery. American Ladies."

I open the "Deutsche Schnellpost" published in New York, and find at the head of a column, Juden und Frauenemancipation in Ungarn—"Emancipation of Jews and Women in Hungary."

The past year has seen action in the Rhode Island legislature, to secure married women rights over their own property, where men showed that a very little examination of the subject could teach them much; an article in the Democratic Review on the same subject more largely considered, written by a woman, impelled, it is said, by glaring wrong to a distinguished friend, having shown the defects in the existing laws, and the state of opinion from which they spring; and on answer from the revered old man, J. Q. Adams, in some respects the Phocion of his time, to an address made him by some ladies. To this last I shall again advert in another place.

These symptoms of the times have come under my view quite accidentally: one who seeks, may, each month or week, collect more.

The numerous party, whose opinions are already labeled and adjusted too much to their mind to admit of any new light, strive, by lectures on some model-woman of bride-like beauty and gentleness, by writing and lending little treatises, intended to mark out with precision the limits of Woman's sphere, and Woman's mission, to prevent other than the rightful shepherd from climbing the wall, or the flock from using any chance to go astray.

Without enrolling ourselves at once on either side, let us look upon the subject from the best point of view which to-day offers; no better, it is to be feared, than a high house-top. A high hill-top, or at least a cathedral-spire, would be desirable.

It may well be an Anti-Slavery party that pleads for Woman, if we consider merely that she does not hold property on equal terms with men; so that, if a husband dies without making a will, the wife, instead of taking at once his place as head of the family, inherits only a part of his fortune, often brought him by herself, as if she were a child, or ward only, not an equal partner.

We will not speak of the innumerable instances in which profligate and idle men live upon the earnings of industrious wives; or if the wives leave them, and take with them the children, to perform the double duty of mother and father, follow from place to place, and threaten to rob them of the children, if deprived of the rights of a husband, as they call them, planting themselves in their poor lodgings, frightening them into paying tribute by taking from them the children, running into debt at the expense of these otherwise so overtasked helots. Such instances count up by scores within my own memory. I have seen the husband who had stained himself by a long course of low vice, till his wife was wearied from her heroic forgiveness, by finding that his treachery made it useless, and that if she would provide bread for herself and her children, she must be separate from his ill fame—I have known this man come to install himself in the chamber of a woman who loathed him, and say she should never take food without his company. I have known these men steal their children, whom they knew they had no means to maintain, take them into dissolute company, expose them to bodily danger, to frighten the poor woman, to whom, it seems, the fact that she alone had borne the pangs of their birth, and nourished their infancy, does not give an equal right to them. I do believe that this mode of kidnapping—and it is frequent enough in all classes of society—will be by the next age viewed as it is by Heaven now, and that the man who avails himself of the shelter of men's laws to steal from a mother her own children, or arrogate any superior right in them, save that of superior virtue, will bear the stigma he deserves, in common with him who steals grown men from their mother-land, their hopes, and their homes.

I said, we will not speak of this now; yet I have spoken, for the subject makes me feel too much. I could give instances that would startle the most vulgar and callous; but I will not, for the public opinion of their own sex is already against such men, and where cases of extreme tyranny are made known, there is private action in the wife's favor. But she ought not to need this, nor, I think, can she long. Men must soon see that as, on their own ground, Woman is the weaker party, she ought to have legal protection, which would make such oppression impossible. But I would not deal with "atrocious instances," except in the way of illustration, neither demand from men a partial redress in some one matter, but go to the root of the whole. If principles could be established, particulars would adjust themselves aright. Ascertain the true destiny of Woman; give her legitimate hopes, and a standard within herself; marriage and all other relations would by degrees be harmonized with these.

But to return to the historical progress of this matter. Knowing that there exists in the minds of men a tone of feeling toward women as toward slaves, such as is expressed in the common phrase, "Tell that to women and children;" that the infinite soul can only work through them in already ascertained limits; that the gift of reason, Man's highest prerogative, is allotted to them in much lower degree; that they must be kept from mischief and melancholy by being constantly engaged in active labor, which is to be furnished and directed by those better able to think, &c., &c.,—we need not multiply instances, for who can review the experience of last week without recalling words which imply, whether in jest or earnest, these views, or views like these,—knowing this, can we wonder that many reformers think that measures are not likely to be taken in behalf of women, unless their wishes could be publicly represented by women?

"That can never be necessary," cry the other side. "All men are privately influenced by women; each has his wife, sister, or female friends, and is too much biased by these relations to fail of representing their interests; and, if this is not enough, let them propose and enforce their wishes with the pen. The beauty of home would be destroyed, the delicacy of the sex be violated, the dignity of halls of legislation degraded, by an attempt to introduce them there. Such duties are inconsistent with those of a mother;" and then we have ludicrous pictures of ladies in hysterics at the polls, and senate-chambers filled with cradles.

But if, in reply, we admit as truth that Woman seems destined by nature rather for the inner circle, we must add that the arrangements of civilized life have not been, as yet, such as to secure it to her. Her circle, if the duller, is not the quieter. If kept from "excitement," she is not from drudgery. Not only the Indian squaw carries the burdens of the camp, but the favorites of Louis XIV. accompany him in his journeys, and the washerwoman stands at her tub, and carries home her work at all seasons, and in all states of health. Those who think the physical circumstances of Woman would make a part in the affairs of national government unsuitable, are by no means those who think it impossible for negresses to endure field-work, even during pregnancy, or for sempstresses to go through their killing labors.

As to the use of the pen, there was quite as much opposition to Woman's possessing herself of that help to free agency as there is now to her seizing on the rostrum or the desk; and she is likely to draw, from a permission to plead her cause that way, opposite inferences to what might be wished by those who now grant it.

As to the possibility of her filling with grace and dignity any such position, we should think those who had seen the great actresses, and heard the Quaker preachers of modern times, would not doubt that Woman can express publicly the fulness of thought and creation, without losing any of the peculiar beauty of her sex. What can pollute and tarnish is to act thus from any motive except that something needs to be said or done. Woman could take part in the processions, the songs, the dances of old religion; no one fancied her delicacy was impaired by appearing in public for such a cause.

As to her home, she is not likely to leave it more than she now does for balls, theatres, meetings for promoting missions, revival meetings, and others to which she flies, in hope of an animation for her existence commensurate with what she sees enjoyed by men. Governors of ladies'-fairs are no less engrossed by such a charge, than the governor of a state by his; presidents of Washingtonian societies no less away from home than presidents of conventions. If men look straitly to it, they will find that, unless their lives are domestic, those of the women will not be. A house is no home unless it contain food and fire for the mind as well as for the body. The female Greek, of our day, is as much in the street as the male to cry, "What news?" We doubt not it was the same in Athens of old. The women, shut out from the market-place, made up for it at the religious festivals. For human beings are not so constituted that they can live without expansion. If they do not get it in one way, they must in another, or perish.

As to men's representing women fairly at present, while we hear from men who owe to their wives not only all that is comfortable or graceful, but all that is wise, in the arrangement of their lives, the frequent remark, "You cannot reason with a woman,"—when from those of delicacy, nobleness, and poetic culture, falls the contemptuous phrase "women and children," and that in no light sally of the hour, but in works intended to give a permanent statement of the best experiences,—when not one man, in the million, shall I say? no, not in the hundred million, can rise above the belief that Woman was made for Man,—when such traits as these are daily forced upon the attention, can we feel that Man will always do justice to the interests of Woman? Can we think that he takes a sufficiently discerning and religious view of her office and destiny ever to do her justice, except when prompted by sentiment,—accidentally or transiently, that is, for the sentiment will vary according to the relations in which he is placed? The lover, the poet, the artist, are likely to view her nobly. The father and the philosopher have some chance of liberality; the man of the world, the legislator for expediency, none.

Under these circumstances, without attaching importance, in themselves, to the changes demanded by the champions of Woman, we hail them as signs of the times. We would have every arbitrary barrier thrown down. We would have every path laid open to Woman as freely as to Man. Were this done, and a slight temporary fermentation allowed to subside, we should see crystallizations more pure and of more various beauty. We believe the divine energy would pervade nature to a degree unknown in the history of former ages, and that no discordant collision, but a ravishing harmony of the spheres, would ensue.

Yet, then and only then will mankind be ripe for this, when inward and outward freedom for Woman as much as for Man shall be acknowledged as a right, not yielded as a concession. As the friend of the negro assumes that one man cannot by right hold another in bondage, so should the friend of Woman assume that Man cannot by right lay even well-meant restrictions on Woman. If the negro be a soul, if the woman be a soul, apparelled in flesh, to one Master only are they accountable. There is but one law for souls, and, if there is to be an interpreter of it, he must come not as man, or son of man, but as son of God.

Were thought and feeling once so far elevated that Man should esteem himself the brother and friend, but nowise the lord and tutor, of Woman,—were he really bound with her in equal worship,—arrangements as to function and employment would be of no consequence. What Woman needs is not as a woman to act or rule, but as a nature to grow, as an intellect to discern, as a soul to live freely and unimpeded, to unfold such powers as were given her when we left our common home. If fewer talents were given her, yet if allowed the free and full employment of these, so that she may render back to the giver his own with usury, she will not complain; nay, I dare to say she will bless and rejoice in her earthly birth-place, her earthly lot. Let us consider what obstructions impede this good era, and what signs give reason to hope that it draws near.

I was talking on this subject with Miranda, a woman, who, if any in the world could, might speak without heat and bitterness of the position of her sex. Her father was a man who cherished no sentimental reverence for Woman, but a firm belief in the equality of the sexes. She was his eldest child, and came to him at an age when he needed a companion. From the time she could speak and go alone, he addressed her not as a plaything, but as a living mind. Among the few verses he ever wrote was a copy addressed to this child, when the first locks were cut from her head; and the reverence expressed on this occasion for that cherished head, he never belied. It was to him the temple of immortal intellect. He respected his child, however, too much to be an indulgent parent. He called on her for clear judgment, for courage, for honor and fidelity; in short, for such virtues as he knew. In so far as he possessed the keys to the wonders of this universe, he allowed free use of them to her, and, by the incentive of a high expectation, he forbade, so far as possible, that she should let the privilege lie idle.

Thus this child was early led to feel herself a child of the spirit. She took her place easily, not only in the world of organized being, but in the world of mind. A dignified sense of self-dependence was given as all her portion, and she found it a sure anchor. Herself securely anchored, her relations with others were established with equal security. She was fortunate in a total absence of those charms which might have drawn to her bewildering flatteries, and in a strong electric nature, which repelled those who did not belong to her, and attracted those who did. With men and women her relations were noble,—affectionate without passion, intellectual without coldness. The world was free to her, and she lived freely in it. Outward adversity came, and inward conflict; but that faith and self-respect had early been awakened which must always lead, at last, to an outward serenity and an inward peace.

Of Miranda I had always thought as an example, that the restraints upon the sex were insuperable only to those who think them so, or who noisily strive to break them. She had taken a course of her own, and no man stood in her way. Many of her acts had been unusual, but excited no uproar. Few helped, but none checked her; and the many men who knew her mind and her life, showed to her confidence as to a brother, gentleness as to a sister. And not only refined, but very coarse men approved and aided one in whom they saw resolution and clearness of design. Her mind was often the leading one, always effective.

When I talked with her upon these matters, and had said very much what I have written, she smilingly replied; "And yet we must admit that I have been fortunate, and this should not be. My good father's early trust gave the first bias, and the rest followed, of course. It is true that I have had less outward aid, in after years, than most women; but that is of little consequence. Religion was early awakened in my soul,—a sense that what the soul is capable to ask it must attain, and that, though I might be aided and instructed by others, I must depend on myself as the only constant friend. This self-dependence, which was honored in me, is deprecated as a fault in most women. They are taught to learn their rule from without, not to unfold it from within.

"This is the fault of Man, who is still vain, and wishes to be more important to Woman than, by right, he should be."

"Men have not shown this disposition toward you," I said.

"No; because the position I early was enabled to take was one of self-reliance. And were all women as sure of their wants as I was, the result would be the same. But they are so overloaded with precepts by guardians, who think that nothing is so much to be dreaded for a woman as originality of thought or character, that their minds are impeded by doubts till they lose their chance of fair, free proportions. The difficulty is to got them to the point from which they shall naturally develop self-respect, and learn self-help.

"Once I thought that men would help to forward this state of things more than I do now. I saw so many of them wretched in the connections they had formed in weakness and vanity. They seemed so glad to esteem women whenever they could.

"'The soft arms of affection,' said one of the most discerning spirits, 'will not suffice for me, unless on them I see the steel bracelets of strength.'

"But early I perceived that men never, in any extreme of despair, wished to be women. On the contrary, they were ever ready to taunt one another, at any sign of weakness, with,

"'Art thou not like the women, who,'—

The passage ends various ways, according to the occasion and rhetoric of the speaker. When they admired any woman, they were inclined to speak of her as 'above her sex.' Silently I observed this, and feared it argued a rooted scepticism, which for ages had been fastening on the heart, and which only an age of miracles could eradicate. Ever I have been treated with great sincerity; and I look upon it as a signal instance of this, that an intimate friend of the other sex said, in a fervent moment, that I 'deserved in some star to be a man.' He was much surprised when I disclosed my view of my position and hopes, when I declared my faith that the feminine side, the side of love, of beauty, of holiness, was now to have its full chance, and that, if either were better, it was better now to be a woman; for even the slightest achievement of good was furthering an especial work of our time. He smiled incredulously. 'She makes the best she can of it,' thought he. 'Let Jews believe the pride of Jewry, but I am of the better sort, and know better.'

"Another used as highest praise, in speaking of a character in literature, the words 'a manly woman.'

"So in the noble passage of Ben Jonson:

'I meant the day-star should not brighter ride, Nor shed like influence, from its lucent seat; I meant she should be courteous, facile, sweet, Free from that solemn vice of greatness, pride; I meant each softest virtue there should meet, Fit in that softer bosom to abide, Only a learned and a manly soul I purposed her, that should with even powers The rock, the spindle, and the shears control Of destiny, and spin her own free hours.'"

"Me thinks," said I, "you are too fastidious in objecting to this. Jonson, in using the word 'manly,' only meant to heighten the picture of this, the true, the intelligent fate, with one of the deeper colors."

"And yet," said she, "so invariable is the use of this word where a heroic quality is to be described, and I feel so sure that persistence and courage are the most womanly no less than the most manly qualities, that I would exchange these words for others of a larger sense, at the risk of marring the fine tissue of the verse. Read, 'A heavenward and instructed soul,' and I should be satisfied. Let it not be said, wherever there is energy or creative genius, 'She has a masculine mind.'"

* * * * *

This by no means argues a willing want of generosity toward Woman. Man is as generous towards her as he knows how to be.

Wherever she has herself arisen in national or private history, and nobly shone forth in any form of excellence, men have received her, not only willingly, but with triumph. Their encomiums, indeed, are always, in some sense, mortifying; they show too much surprise. "Can this be you?" he cries to the transfigured Cinderella; "well, I should never have thought it, but I am very glad. We will tell every one that you have 'surpassed your sex.'"

In every-day life, the feelings of the many are stained with vanity. Each wishes to be lord in a little world, to be superior at least over one; and he does not feel strong enough to retain a life-long ascendency over a strong nature. Only a Theseus could conquer before he wed the Amazonian queen. Hercules wished rather to rest with Dejanira, and received the poisoned robe as a fit guerdon. The tale should be interpreted to all those who seek repose with the weak.

But not only is Man vain and fond of power, but the same want of development, which thus affects him morally, prevents his intellectually discerning the destiny of Woman: The boy wants no woman, but only a girl to play ball with him, and mark his pocket handkerchief.

Thus, in Schiller's Dignity of Woman, beautiful as the poem is, there is no "grave and perfect man," but only a great boy to be softened and restrained by the influence of girls. Poets—the elder brothers of their race—have usually seen further; but what can you expect of every-day men, if Schiller was not more prophetic as to what women must be? Even with Richter, one foremost thought about a wife was that she would "cook him something good." But as this is a delicate subject, and we are in constant danger of being accused of slighting what are called "the functions," let me say, in behalf of Miranda and myself, that we have high respect for those who "cook something good," who create and preserve fair order in houses, and prepare therein the shining raiment for worthy inmates, worthy guests. Only these "functions" must not be a drudgery, or enforced necessity, but a part of life. Let Ulysses drive the beeves home, while Penelope there piles up the fragrant loaves; they are both well employed if these be done in thought and love, willingly. But Penelope is no more meant for a baker or weaver solely, than Ulysses for a cattle-herd.

The sexes should not only correspond to and appreciate, but prophesy to one another. In individual instances this happens. Two persons love in one another the future good which they aid one another to unfold. This is imperfectly or rarely done in the general life. Man has gone but little way; now he is waiting to see whether Woman can keep step with him; but, instead of calling but, like a good brother, "You can do it, if you only think so," or impersonally, "Any one can do what he tries to do;" he often discourages with school-boy brag: "Girls can't do that; girls can't play ball." But let any one defy their taunts, break through and be brave and secure, they rend the air with shouts.

This fluctuation was obvious in a narrative I have lately seen, the story of the life of Countess Emily Plater, the heroine of the last revolution in Poland. The dignity, the purity, the concentrated resolve, the calm, deep enthusiasm, which yet could, when occasion called, sparkle up a holy, an indignant fire, make of this young maiden the figure I want for my frontispiece. Her portrait is to be seen in the book, a gentle shadow of her soul. Short was the career. Like the Maid of Orleans, she only did enough to verify her credentials, and then passed from a scene on which she was, probably, a premature apparition.

When the young girl joined the army, where the report of her exploits had preceded her, she was received in a manner that marks the usual state of feeling. Some of the officers were disappointed at her quiet manners; that she had not the air and tone of a stage-heroine. They thought she could not have acted heroically unless in buskins; had no idea that such deeds only showed the habit of her mind. Others talked of the delicacy of her sex, advised her to withdraw from perils and dangers, and had no comprehension of the feelings within her breast that made this impossible. The gentle irony of her reply to these self-constituted tutors (not one of whom showed himself her equal in conduct or reason), is as good as her indignant reproof at a later period to the general, whose perfidy ruined all.

But though, to the mass of these men, she was an embarrassment and a puzzle, the nobler sort viewed her with a tender enthusiasm worthy of her. "Her name," said her biographer, "is known throughout Europe. I paint her character that she may be as widely loved."

With pride, he shows her freedom from all personal affections; that, though tender and gentle in an uncommon degree, there was no room for a private love in her consecrated life. She inspired those who knew her with a simple energy of feeling like her own. "We have seen," they felt, "a woman worthy the name, capable of all sweet affections, capable of stern virtue."

It is a fact worthy of remark, that all these revolutions in favor of liberty have produced female champions that share the same traits, but Emily alone has found a biographer. Only a near friend could have performed for her this task, for the flower was reared in feminine seclusion, and the few and simple traits of her history before her appearance in the field could only have been known to the domestic circle. Her biographer has gathered them up with a brotherly devotion.

No! Man is not willingly ungenerous. He wants faith and love, because he is not yet himself an elevated being. He cries, with sneering scepticism, "Give us a sign." But if the sign appears, his eyes glisten, and he offers not merely approval, but homage.

The severe nation which taught that the happiness of the race was forfeited through the fault of a Woman, and showed its thought of what sort of regard Man owed her, by making him accuse her on the first question to his God,—who gave her to the patriarch as a handmaid, and, by the Mosaical law, bound her to allegiance like a serf,—even they greeted, with solemn rapture, all great and holy women as heroines, prophetesses, judges in Israel; and, if they made Eve listen to the serpent, gave Mary as a bride to the Holy Spirit. In other nations it has been the same down to our day. To the Woman who could conquer a triumph was awarded. And not only those whose strength was recommended to the heart by association with goodness and beauty, but those who were bad, if they were steadfast and strong, had their claims allowed. In any age a Semiramis, an Elizabeth of England, a Catharine of Russia, makes her place good, whether in a large or small circle. How has a little wit, a little genius, been celebrated in a Woman! What an intellectual triumph was that of the lonely Aspasia, and how heartily acknowledged! She, indeed, met a Pericles. But what annalist, the rudest of men, the most plebeian of husbands, will spare from his page one of the few anecdotes of Roman women—Sappho! Eloisa! The names are of threadbare celebrity. Indeed, they were not more suitably met in their own time than the Countess Colonel Plater on her first joining the army. They had much to mourn, and their great impulses did not find due scope. But with time enough, space enough, their kindred appear on the scene. Across the ages, forms lean, trying to touch the hem of their retreating robes. The youth here by my side cannot be weary of the fragments from the life of Sappho. He will not believe they are not addressed to himself, or that he to whom they were addressed could be ungrateful. A recluse of high powers devotes himself to understand and explain the thought of Eloisa; he asserts her vast superiority in soul and genius to her master; he curses the fate that casts his lot in another age than hers. He could have understood her; he would have been to her a friend, such as Abelard never could. And this one Woman he could have loved and reverenced, and she, alas! lay cold in her grave hundreds of years ago. His sorrow is truly pathetic. These responses, that come too late to give joy, are as tragic as anything we know, and yet the tears of later ages glitter as they fall on Tasso's prison bars. And we know how elevating to the captive is the security that somewhere an intelligence must answer to his.

The Man habitually most narrow towards Woman will be flushed, as by the worst assault on Christianity, if you say it has made no improvement in her condition. Indeed, those most opposed to new acts in her favor, are jealous of the reputation of those which have been done.

We will not speak of the enthusiasm excited by actresses, improvisatrici, female singers,—for here mingles the charm of beauty and grace,—but female authors, even learned women, if not insufferably ugly and slovenly, from the Italian professor's daughter who taught behind the curtain, down to Mrs. Carter and Madame Dacier, are sure of an admiring audience, and, what is far better, chance to use what they have learned, and to learn more, if they can once get a platform on which to stand.

But how to get this platform, or how to make it of reasonably easy access, is the difficulty. Plants of great vigor will almost always struggle into blossom, despite impediments. But there should be encouragement, and a free genial atmosphere for those of move timid sort, fair play for each in its own kind. Some are like the little, delicate flowers which love to hide in the dripping mosses, by the sides of mountain torrents, or in the shade of tall trees. But others require an open field, a rich and loosened soil, or they never show their proper hues.

It may be said that Man does not have his fair play either; his energies are repressed and distorted by the interposition of artificial obstacles. Ay, but he himself has put them there; they have grown out of his own imperfections. If there is a misfortune in Woman's lot, it is in obstacles being interposed by men, which do not mark her state; and, if they express her past ignorance, do not her present needs. As every Man is of Woman born, she has slow but sure means of redress; yet the sooner a general justness of thought makes smooth the path, the better.

Man is of Woman born, and her face bends over him in infancy with an expression he can never quite forget. Eminent men have delighted to pay tribute to this image, and it is an hackneyed observation, that most men of genius boast some remarkable development in the mother. The rudest tar brushes off a tear with his coat-sleeve at the hallowed name. The other day, I met a decrepit old man of seventy, on a journey, who challenged the stage company to guess where he was going. They guessed aright, "To see your mother." "Yes," said he, "she is ninety-two, but has good eyesight still, they say. I have not seen her these forty years, and I thought I could not die in peace without." I should have liked his picture painted as a companion-piece to that of a boisterous little boy, whom I saw attempt to declaim at a school exhibition—

"O that those lips had language! Life has passed With me but roughly since I heard thee last."

He got but very little way before sudden tears shamed him from the stage.

Some gleams of the same expression which shone down upon his infancy, angelically pure and benign, visit Man again with hopes of pure love, of a holy marriage. Or, if not before, in the eyes of the mother of his child they again are seen, and dim fancies pass before his mind, that Woman may not have been born for him alone, but have come from heaven, a commissioned soul, a messenger of truth and love; that she can only make for him a home in which he may lawfully repose, in so far as she is

"True to the kindred points of Heaven and home."

In gleams, in dim fancies, this thought visits the mind of common men. It is soon obscured by the mists of sensuality, the dust of routine, and he thinks it was only some meteor or ignis fatuus that shone. But, as a Rosicrucian lamp, it burns unwearied, though condemned to the solitude of tombs; and to its permanent life, as to every truth, each age has in some form borne witness. For the truths, which visit the minds of careless men only in fitful gleams, shine with radiant clearness into those of the poet, the priest, and the artist.

Whatever may have been the domestic manners of the ancients, the idea of Woman was nobly manifested in their mythologies and poems, whore she appears as Site in the Ramayana, a form of tender purity; as the Egyptian Isis, [Footnote: For an adequate description of the Isis, see Appendix A.] of divine wisdom never yet surpassed. In Egypt, too, the Sphynx, walking the earth with lion tread, looked out upon its marvels in the calm, inscrutable beauty of a virgin's face, and the Greek could only add wings to the great emblem. In Greece, Ceres and Proserpine, significantly termed "the great goddesses," were seen seated side by side. They needed not to rise for any worshipper or any change; they were prepared for all things, as those initiated to their mysteries knew. More obvious is the meaning of these three forms, the Diana, Minerva, and Vesta. Unlike in the expression of their beauty, but alike in this,—that each was self-sufficing. Other forms were only accessories and illustrations, none the complement to one like these. Another might, indeed, be the companion, and the Apollo and Diana set off one another's beauty. Of the Vesta, it is to be observed, that not only deep-eyed, deep-discerning Greece, but ruder Rome, who represents the only form of good man (the always busy warrior) that could be indifferent to Woman, confided the permanence of its glory to a tutelary goddess, and her wisest legislator spoke of meditation as a nymph.

Perhaps in Rome the neglect of Woman was a reaction on the manners of Etruria, where the priestess Queen, warrior Queen, would seem to have been so usual a character.

An instance of the noble Roman marriage, where the stern and calm nobleness of the nation was common to both, we see in the historic page through the little that is told us of Brutus and Portia. Shakspeare has seized on the relation in its native lineaments, harmonizing the particular with the universal; and, while it is conjugal love, and no other, making it unlike the same relation as seen in Cymbeline, or Othello, even as one star differeth from another in glory.

"By that great vow Which did incorporate and make us one, Unfold to me, yourself, your other half, Why you are heavy. ... Dwell I but in the suburbs Of your good pleasure? If it be no more, Portia is Brutus' harlot, not his wife."

Mark the sad majesty of his tone in answer. Who would not have lent a life-long credence to that voice of honor?

"You are my true and honorable wife; As dear to me as are the ruddy drops That visit this sad heart."

It is the same voice that tells the moral of his life in the last words—

"Countrymen, My heart doth joy, that, yet in all my life, I found no man but he was true to me."

It was not wonderful that it should be so.

Shakspeare, however, was not content to let Portia rest her plea for confidence on the essential nature of the marriage bond:

"I grant I am a woman; but withal, A woman that lord Brutus took to wife. I grant I am a woman; but withal, A woman well reputed—Cato's daughter. Think you I am no stronger than my sex, Being so fathered and so husbanded?"

And afterward in the very scene where Brutus is suffering under that "insupportable and touching loss," the death of his wife, Cassius pleads—

"Have you not love enough to bear with me, When that rash humor which my mother gave me Makes me forgetful?

Brutus.—Yes, Cassius, and henceforth, When you are over-earnest with your Brutus, He'll think your mother chides, and leaves you so."

As indeed it was a frequent belief among the ancients, as with our Indians, that the body was inherited from the mother, the soul from the father. As in that noble passage of Ovid, already quoted, where Jupiter, as his divine synod are looking down on the funeral pyre of Hercules, thus triumphs—

"Neo nisi materna Vulcanum parte potentem, Sentiet. Aeternum est, a me quod traxit, et expers Atque immune neois, nullaque domabile flamma Idque ego defunctum terra coelestibus oris Accipiam, cunctisque meum laetabile factum Dis fore confido.

"The part alone of gross maternal flame Fire shall devour; while that from me he drew Shall live immortal and its force renew; That, when he's dead, I'll raise to realms above; Let all the powers the righteous act approve."

It is indeed a god speaking of his union with an earthly Woman, but it expresses the common Roman thought as to marriage,—the same which permitted a man to lend his wife to a friend, as if she were a chattel

"She dwelt but in the suburbs of his good pleasure."

Yet the same city, as I have said, leaned on the worship of Vesta, the Preserver, and in later times was devoted to that of Isis. In Sparta, thought, in this respect as in all others, was expressed in the characters of real life, and the women of Sparta were as much Spartans as the men. The "citoyen, citoyenne" of France was here actualized. Was not the calm equality they enjoyed as honorable as the devotion of chivalry? They intelligently shared the ideal life of their nation.

Like the men they felt:

"Honor gone, all's gone: Better never have been born."

They were the true friends of men. The Spartan, surely, would not think that he received only his body from his mother. The sage, had he lived in that community, could not have thought the souls of "vain and foppish men will be degraded after death to the forms of women; and, if they do not then make great efforts to retrieve themselves, will become birds."

(By the way, it is very expressive of the hard intellectuality of the merely mannish mind, to speak thus of birds, chosen always by the feminine poet as the symbols of his fairest thoughts.)

We are told of the Greek nations in general, that Woman occupied there an infinitely lower place than Man. It is difficult to believe this, when we see such range and dignity of thought on the subject in the mythologies, and find the poets producing such ideals as Cassandra, Iphigenia, Antigone, Macaria; where Sibylline priestesses told the oracle of the highest god, and he could not be content to reign with a, court of fewer than nine muses. Even Victory wore a female form.

But, whatever were the facts of daily life, I cannot complain of the age and nation which represents its thought by such a symbol as I see before me at this moment. It is a zodiac of the busts of gods and goddesses, arranged in pairs. The circle breathes the music of a heavenly order. Male and female heads are distinct in expression, but equal in beauty, strength and calmness. Each male head is that of a brother and a king,—each female of a sister and a queen. Could the thought thus expressed be lived out, there would be nothing more to be desired. There would be unison in variety, congeniality in difference.

Coming nearer our own time, we find religion and poetry no less true in their revelations. The rude man, just disengaged from the sod, the Adam, accuses Woman to his God, and records her disgrace to their posterity. He is not ashamed to write that he could be drawn from heaven by one beneath him,—one made, he says, from but a small part of himself. But in the same nation, educated by time, instructed by a succession of prophets, we find Woman in as high a position as she has ever occupied, No figure that has ever arisen to greet our eyes has been received with more fervent reverence than that of the Madonna. Heine calls her the Dame du Comptoir of the Catholic church, and this jeer well expresses a serious truth.

And not only this holy and significant image was worshipped by the pilgrim, and the favorite subject of the artist, but it exercised an immediate influence on the destiny of the sex. The empresses who embraced the cross converted sons and husbands. Whole calendars of female saints, heroic dames of chivalry, binding the emblem of faith on the heart of the best-beloved, and wasting the bloom of youth in separation and loneliness, for the sake of duties they thought it religion to assume, with innumerable forms of poesy, trace their lineage to this one. Nor, however imperfect may be the action, in our day, of the faith thus expressed, and though we can scarcely think it nearer this ideal than that of India or Greece was near their ideal, is it in vain that the truth has been recognized, that Woman is not only a part of Man, bone of his bone, and flesh of his flesh, born that men might not be lonely—but that women are in themselves possessors of and possessed by immortal souls. This truth undoubtedly received a greater outward stability from the belief of the church that the earthly parent of the Saviour of souls was a woman.

The Assumption of the Virgin, as painted by sublime artists, as also Petrarch's Hymn to the Madonna, [Footnote: Appendix B.] cannot have spoken to the world wholly without result, yet oftentimes those who had ears heard not.

See upon the nations the influence of this powerful example. In Spain look only at the ballads. Woman in these is "very Woman;" she is the betrothed, the bride, the spouse of Man; there is on her no hue of the philosopher, the heroine, the savante, but she looks great and noble. Why? Because she is also, through her deep devotion, the betrothed of Heaven. Her upturned eyes have drawn down the light that casts a radiance round her. See only such a ballad as that of "Lady Teresa's Bridal," where the Infanta, given to the Moorish bridegroom, calls down the vengeance of Heaven on his unhallowed passion, and thinks it not too much to expiate by a life in the cloister the involuntary stain upon her princely youth. [Footnote: Appendix C.] It was this constant sense of claims above those of earthly love or happiness that made the Spanish lady who shared this spirit a guerdon to be won by toils and blood and constant purity, rather than a chattel to be bought for pleasure and service.

Germany did hot need to learn a high view of Woman; it was inborn in that race. Woman was to the Teuton warrior his priestess, his friend, his sister,—in truth, a wife. And the Christian statues of noble pairs, as they lie above their graves in stone, expressing the meaning of all the by-gone pilgrimage by hands folded in mutual prayer, yield not a nobler sense of the place and powers of Woman than belonged to the altvater day. The holy love of Christ which summoned them, also, to choose "the better part—that which could not be taken from them," refined and hallowed in this nation a native faith; thus showing that it was not the warlike spirit alone that left the Latins so barbarous in this respect.

But the Germans, taking so kindly to this thought, did it the more justice. The idea of Woman in their literature is expressed both to a greater height and depth than elsewhere.

I will give as instances the themes of three ballads:

One is upon a knight who had always the name of the Virgin on his lips. This protected him all his life through, in various and beautiful modes, both from sin and other dangers; and, when he died, a plant sprang from his grave, which so gently whispered the Ave Maria that none could pass it by with an unpurified heart.

Another is one of the legends of the famous Drachenfels. A maiden, one of the earliest converts to Christianity, was carried by the enraged populace to this dread haunt of "the dragon's fabled brood," to be their prey. She was left alone, but undismayed, for she knew in whom she trusted. So, when the dragons came rushing towards her, she showed them a crucifix and they crouched reverently at her feet. Next day the people came, and, seeing these wonders, were all turned to the faith which exalts the lowly.

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