Women and the Alphabet Part 6
OBEY
After witnessing the marriage ceremony of the Episcopal Church, the other day, I walked down the aisle with the young rector who had officiated. It was natural to speak of the beauty of the Church service on an occasion like that; but, after doing this, I felt compelled to protest against the unrighteous pledge to obey. "I hope," I said, "to live to see that word expunged from the Episcopal service, as it has been from that of the Methodists. The Roman Catholics, you know, have never had it."
"Why do you object?" he asked. "Is it because you know that they will not obey?"
"Because they ought not," I said.
"Well," said he, after a few moments' reflection, and looking up frankly, "I do not think they ought!"
Here was a young clergyman of great earnestness and self-devotion, who included it among the sacred duties of his life to impose upon ignorant young girls a solemn obligation, which he yet thought they ought not to incur, and did not believe that they would keep. There could hardly be a better ill.u.s.tration of the confusion in the public mind, or the manner in which "the subjection of woman" is being outgrown, or the subtile way in which this subjection has been interwoven with sacred ties, and baptized "duty."
The advocates of woman suffrage are constantly reproved for using the terms "subjection," "oppression," and "slavery," as applied to woman. They simply commit the same sin as that committed by the original abolitionists. They are "as harsh as truth, as uncompromising as justice." Of course they talk about oppression and emanc.i.p.ation. It is the word _obey_ that const.i.tutes the one, and shows the need of the other. Whoever is pledged to obey is technically and literally a slave, no matter how many roses surround the chains. All the more so if the slavery is self-imposed, and surrounded by all the prescriptions of religion. Make the marriage tie as close as church or state can make it; but let it be equal, impartial. That it may be so, the word _obey_ must be abandoned or made reciprocal. Where invariable obedience is promised, equality is gone.
That there may be no doubt about the meaning of this word in the marriage covenant, the usages of nations often add symbolic explanations. These are generally simple, and brutal enough to be understood. The Hebrew ceremony, when the bridegroom took off his slipper and struck the bride on the neck as she crossed his threshold, was unmistakable. As my black sergeant said, when a white prisoner questioned his authority, and he pointed to the _chevrons_ on his sleeve, "Dat mean guv'ment." All these forms mean simply government also. The ceremony of the slipper has now no recognition, except when people fling an old shoe after the bride, which is held by antiquarians to be the same observance. But it is all preserved and concentrated into a single word, when the bride promises to obey.
The deepest wretchedness that has ever been put into human language, or that has exceeded it, has grown out of that pledge. There is no misery on earth like that of a pure and refined woman who finds herself owned, body and soul, by a drunken, licentious, brutal man. The very fact that she is held to obedience by a spiritual tie makes it worse. Chattel slavery was not so bad; for, though the master might pervert religion for his own satisfaction, he could not impose upon the slave. Never yet did I see a negro slave who thought it a duty to obey his master; and therefore there was always some dream of release. But who has not heard of some delicate and refined woman, one day of whose torture was equivalent to years of that possible to an obtuse frame,--who had the door of escape ready at hand for years, and yet died a lingering death rather than pa.s.s through it; and this because she had promised to obey!
It is said of one of the most gifted women who ever trod American soil,-- she being of English birth,--that, before she obtained the divorce which separated her from her profligate husband, she once went for counsel to the wife of her pastor. She unrolled before her the long catalogue of merciless outrages to which she had been subject, endangering finally her health, her life, and that of her children born and to be born. When she turned at last for advice to her confessor, with the agonized inquiry, "What is it my duty to do?"--"Do?" said the stern adviser: "Lie down on the floor, and let your husband trample on you if he will. That is a woman's duty."
The woman who gave this advice was not naturally inhuman nor heartless: she had simply been trained in the school of obedience. The Jesuit doctrine, that a priest should be as a corpse, _perinde ac cadaver_, in the hands of a superior priest, is not worse. Woman has no right to delegate, nor man to a.s.sume, a responsibility so awful. Just in proportion as it is consistently carried out, it trains men from boyhood into self-indulgent tyrants; and, while some women are transformed by it to saints, others are crushed into deceitful slaves. That this was the result of chattel slavery, this nation has at length learned. We learn more slowly the profounder and more subtile moral evil that follows from the unrighteous promise to obey.
WOMAN IN THE CHRYSALIS
When the bride receives the ring upon her finger, and utters--if she utters it--the promise to obey, she sees a poetic beauty in the rite. Turning of her own free will from her maiden liberty, she voluntarily takes the yoke of service upon her. This is her view; but is this the historic fact in regard to marriage? Not at all. The pledge of obedience--the whole theory of inequality in marriage--is simply what is left to us of a former state of society, in which every woman, old or young, must obey somebody. The state of tutelage, implied in such a marriage, is merely what is left of the old theory of the "Perpetual Tutelage of Women," under the Roman law.
Roman law, from which our civil law is derived, has its foundation evidently in patriarchal tradition. It recognized at first the family only, and that family was held together by paternal power _(patria potestas)_. If the father died, his powers pa.s.sed to the son or grandson, as the possible head of a new family; but these powers could never pa.s.s to a woman, and every woman, of whatever age, must be under somebody's legal control. Her father dying, she was still subject through life to her nearest male relations, or to her father's nominees, as her guardians. She was under perpetual guardianship, both as to person and property. No years, no experience, could make her anything but a child before the law.
In Oriental countries the system was still more complete. "A man," says the Gentoo Code of Laws, "must keep his wife so much in subjection that she by no means be mistress of her own action. If the wife have her own free will, notwithstanding she be of a superior caste, she will behave amiss." But this authority, which still exists in India, is not merely conjugal. The husband exerts it simply as being the wife's legal guardian. If the woman be unmarried or a widow, she must be as rigorously held under some other guardianship. It is no uncommon thing for a woman in India to be the ward of her own son. Lucretia Mott or Florence Nightingale would there be in personal subjection to somebody. Any man of legal age would be recognized as a fit custodian for them, but there must be a man.
With some variation of details at different periods, the same system prevailed essentially at Rome, down to the time when Rome became Christian.
Those who wish for particulars will find them in an admirable chapter (the fifth) of Maine's "Ancient Law." At one time the husband was held to possess the _patria potestas_, or paternal power, in its full force. By law "the woman pa.s.sed _in manum viri_, that is, she became the daughter of her husband." All she had became his, and after his death she was retained in the same strict tutelage by any guardians his will might appoint.
Afterwards, to soften this rigid bond, the woman was regarded in law as being temporarily deposited by her family with her husband; the family appointed guardians over her; and thus, between the two tyrannies, she won a sort of independence. Then came Christianity, and swept away the merely parental authority for married women, concentrating all upon the husband.
Hence our legislation bears the mark of a double origin, and woman is half recognized as an equal and half as a slave.
It is necessary to remember, therefore, that all the relation of subjection in marriage is merely the residue of an unnatural system, of which all else is long since outgrown. It would have seemed to an ancient Roman a matter of course that a woman should, all her life long, obey the guardians set over her person. It still seems to many people a matter of course that she should obey her husband. To others among us, on the contrary, both these theories of obedience seem barbarous, and the one is merely a relic of the other.
We cannot disregard the history of the Theory of Tutelage. If we could believe that a chrysalis is always a chrysalis, and a b.u.t.terfly always a b.u.t.terfly, we could easily leave each to its appropriate sphere; but when we see the chrysalis open, and the b.u.t.terfly come half out of it, we know that sooner or later it must spread wings, and fly. The theory of tutelage implies the chrysalis. Woman is the b.u.t.terfly. Sooner or later she will be wholly out.
TWO AND TWO
A young man of very good brains was telling me, the other day, his dreams of his future wife. Rattling on, more in joke than in earnest, he said, "She must be perfectly ignorant, and a bigot: she must know nothing, and believe everything. I should wish to have her from the adjoining room call to me, 'My dear, what do two and two make?'"
It did not seem to me that his demand would be so very hard to fill, since bigotry and ignorance are to be had almost anywhere for the asking; and, as for two and two, I should say that it had always been the habit of women to ask that question of some man, and to rest easily satisfied with the answer. They have generally called, as my friend wished, from some other room, saying, "My dear, what do two and two make?" and the husband or father or brother has answered and said, "My dear, they make four for a man, and three for a woman."
At any given period in the history of woman, she has adopted man's whim as the measure of her rights; has claimed nothing; has sweetly accepted anything; the law of two-and-two itself should be at his discretion. At any given moment, so well was his interpretation received, that it stood for absolute right. In Rome a woman, married or single, could not testify in court; in the middle ages, and down to quite modern times, she could not hold real estate; thirty years ago she could not, in New England, obtain a collegiate education; even now she can only vote for school officers.
The first principles of republican government are so rehea.r.s.ed and re-rehea.r.s.ed, that one would think they must become "as plain as that two and two make four." But we find throughout, that, as Emerson said of another cla.s.s of reasoners, "Their two is not the real two; their four is not the real four." We find different numerals and diverse arithmetical rules for the two s.e.xes; as, in some Oriental countries, men and women speak different dialects of the same language.
In novels the hero often begins by dreaming, like my friend, of an ideal wife, who shall be ignorant of everything, and have only brains enough to be bigoted. Instead of sighing, like Falstaff, "Oh for a fine young thief, of the age of two and twenty or thereabouts!" the hero sighs for a fine young idiot of similar age. When the hero is successful in his search and wooing, the novelist sometimes mercifully removes the young woman early, like David Copperfield's Dora, she bequeathing the bereaved husband, on her deathbed, to a woman of sense. In real life these convenient interruptions do not commonly occur, and the foolish youth regrets through many years that he did not select an Agnes instead.
The acute observer Stendhal says,--
"In Paris, the highest praise for a marriageable girl is to say, 'She has great sweetness of character and the disposition of a lamb.' Nothing produces more impression on fools who are looking out for wives. I think I see the interesting couple, two years after, breakfasting together on a dull day, with three tall lackeys waiting upon them!"
And he adds, still speaking in the interest of men:--
"Most men have a period in their career when they might do something great, a period when nothing seems impossible. The ignorance of women spoils for the human race this magnificent opportunity: and love, at the utmost, in these days, only inspires a young man to learn to ride well, or to make a judicious selection of a tailor."[1]
Society, however, discovers by degrees that there are conveniences in every woman's knowing the four rules of arithmetic for herself. Two and two come to the same amount on a butcher's bill, whether the order be given by a man or a woman; and it is the same in all affairs or investments, financial or moral. We shall one day learn that with laws, customs, and public affairs it is the same. Once get it rooted in a woman's mind, that for her, two and two make three only, and sooner or later the accounts of the whole human race fail to balance.
[Footnote 1: _De L'Amour_, par de Stendhal (Henri Beyle). Paris, 1868 [written in 1822], pp. 182, 198.]
A MODEL HOUSEHOLD
There is an African bird called the hornbill, whose habits are in some respects a model. The female builds her nest in a hollow tree, lays her eggs, and broods on them. So far, so good. Then the male feels that he must also contribute some service; so he walls up the hole closely, giving only room for the point of the female's bill to protrude. Until the eggs are hatched, she is thenceforth confined to her nest, and is in the mean time fed a.s.siduously by her mate, who devotes himself entirely to this object.
Dr. Livingstone has seen these nests in Africa, Layard and others in Asia, and Wallace in Sumatra.
Personally I have never seen a hornbill's nest. The nearest approach I ever made to it was when in Fayal I used to pa.s.s near a gloomy mansion, of which the front windows were walled up, and only one high window was visible in the rear, beyond the reach of eyes from any neighboring house. In this cheerful abode, I was a.s.sured, a Portuguese lady had been for many years confined by her jealous husband. It was long since any neighbor had caught a glimpse of her, but it was supposed that she was alive. There is no reason to doubt that her husband fed her well. It was simply a case of human hornbill, with the imprisonment made perpetual.
I have more than once asked lawyers whether, in communities where the old common law prevailed, there was anything to prevent such an imprisonment of a married woman; and they have always answered, "Nothing but public opinion." Where the husband has the legal custody of the wife's person, no _habeas corpus_ can avail against him. The hornbill household is based on a strict application of the old common law. A Hindoo household was a hornbill household: "a woman, of whatsoever age, should never be mistress of her own actions," said the code of Menu. An Athenian household was a hornbill's nest, and great was the outcry when some Aspasia broke out of it. When the remonstrant pet.i.tions legislatures against the emanc.i.p.ation of woman, we seem to hear the twittering of the hornbill mother, imploring to be left inside.
Under some forms, the hornbill theory becomes respectable. There are many peaceful families, innocent though torpid, where the only dream of existence is to have plenty of quiet, plenty of food, and plenty of well-fed children. For them this African household is a sufficient model.
The wife is "a home body." The husband is "a good provider." These are honest people, and have a right to speak. The hornbill theory is only dishonest when it comes--as it often comes--from women who lead the life, not of good stay-at-home fowls, but of paroquets and hummingbirds,--who sorrowfully bemoan the active habits of enlightened women, while they themselves
"Bear about the mockery of woe To midnight dances and the public show."
It is from these women, in Washington, New York, and elsewhere, that the loudest appeal for the hornbill standard of domesticity proceeds. Put them to the test, and give them their chicken-salad and champagne through a hole in the wall only, and see how they like it.
But even the most honest and peaceful conservatives will one day admit that the hornbill is not the highest model. Plato thought that "the soul of our grandame might haply inhabit the body of a bird;" but Nature has kindly provided various types of bird-households to suit all varieties of taste.
The bright orioles, filling the summer boughs with color and with song, are as truly domestic in the freedom of their airy nest as the poor hornbills who ignorantly make home into a dungeon. And certainly each new generation of orioles, spreading free wings from that pendent cradle, affords a happier ill.u.s.tration of judicious nurture than is to be found in the uncouth little offspring of the hornbills, which Wallace describes as "so flabby and semi-transparent as to resemble a bladder of jelly, furnished with head, legs, and rudimentary wings, but with not a sign of a feather, except a few lines of points indicating where they would come."