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"The Project Gutenberg eBook of Women and the Alphabet, by Thomas Wentworth Higginson The Project Gutenberg eBook, Women and the Alphabet, by Thomas Wentworth Higginson This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.net Title: Women and the Alphabet Author: Thomas Wentworth Higginson Release Date: September 15, 2004 [eBook #13474] Language: English Character set encoding: ISO-8859-1 ***START OF THE PROJECT GUTENBERG EBOOK WOMEN AND THE ALPHABET*** E-text prepared by Judith B. Glad and the Project Gutenberg Online Distributed Proofreading Team WOMEN AND THE ALPHABET A Series of Essays BY THOMAS WENTWORTH HIGGINSON -1- The Project Gutenberg eBook of Women and the Alphabet, by Thomas Wentworth Higginson 1881 PREFATORY NOTE The first essay in this volume, "Ought Women to learn the Alphabet?" appeared originally in the "Atlantic Monthly" of February, 1859, and has since been reprinted in various forms, bearing its share, I trust, in the great development of more liberal views in respect to the training and duties of women which has made itself manifest within forty years. There was, for instance, a report that it was the perusal of this essay which led the late Miss Sophia Smith to the founding of the women’s college bearing her name at Northampton, Massachusetts. The remaining papers in the volume formed originally a part of a book entitled "Common Sense About Women" which was made up largely of papers from the "Woman’s Journal." This book was first published in 1881 and was reprinted in somewhat abridged form some years later in London (Sonnenschein). It must have attained a considerable circulation there, as the fourth (stereotyped) edition appeared in 1897. From this London reprint a German translation was made by Fräulein Eugenie Jacobi, under the title "Die Frauenfrage und der gesunde Menschenverstand" (Schupp: Neuwied and Leipzig, 1895). T.W.H. CAMBRIDGE, MASS. CONTENTS I. OUGHT WOMEN TO LEARN THE ALPHABET? II. PHYSIOLOGY Too Much Natural History Darwin, Huxley, and Buckle The Spirit of Small Tyranny The Noble Sex The Truth about our Grandmothers -2- The Project Gutenberg eBook of Women and the Alphabet, by Thomas Wentworth Higginson The Physique of American Women The Limitations of Sex III. TEMPERAMENT The Invisible Lady Sacred Obscurity Virtues in Common Individual Differences Angelic Superiority Vicarious Honors The Gospel of Humiliation Celery and Cherubs The Need of Cavalry The Reason Firm, the Temperate Will Allures to Brighter Worlds, and leads the Way IV. THE HOME Wanted--Homes The Origin of Civilization The Low-Water Mark Obey Woman in the Chrysalis Two and Two -3- The Project Gutenberg eBook of Women and the Alphabet, by Thomas Wentworth Higginson A Model Household A Safeguard for the Family Women as Economists Greater Includes Less A Copartnership One Responsible Head Asking for Money Womanhood and Motherhood A German Point of View Childless Women The Prevention of Cruelty to Mothers V. SOCIETY Foam and Current In Society The Battle of the Cards Some Working Women The Empire of Manners Girlsterousness Are Women Natural Aristocrats? Mrs. Blank’s Daughters The European Plan -4- The Project Gutenberg eBook of Women and the Alphabet, by Thomas Wentworth Higginson Featherses VI. STUDY AND WORK Experiments Intellectual Cinderellas Cupid and Psychology Self-Supporting Wives Thorough Literary Aspirants The Career of Letters Talking and Taking How to Speak in Public VII. PRINCIPLES OF GOVERNMENT We the People The Use of the Declaration of Independence Some Old-Fashioned Principles Founded on a Rock The Good of the Governed Ruling at Second Hand VIII. SUFFRAGE Drawing the Line For Self-Protection -5- The Project Gutenberg eBook of Women and the Alphabet, by Thomas Wentworth Higginson Womanly Statesmanship Too Much Prediction First-Class Carriages Education via Suffrage Follow Your Leaders How to Make Women Understand Politics Inferior to Men, and near to Angels IX. OBJECTIONS TO SUFFRAGE The Facts of Sex How will it Result? I have all the Rights I want Sense Enough to Vote An Infelicitous Epithet The Rob Roy Theory The Votes of Non Combatants Mmanners repeal Laws Dangerous Voters How Women will Legislate Individuals vs. Classes Defeats before Victories -6- The Project Gutenberg eBook of Women and the Alphabet, by Thomas Wentworth Higginson I OUGHT WOMEN TO LEARN THE ALPHABET? Paris smiled, for an hour or two, in the year 1801, when, amidst Napoleon’s mighty projects for remodelling the religion and government of his empire, the ironical satirist, Sylvain Maréchal, thrust in his "Plan for a Law prohibiting the Alphabet to Women."[1] Daring, keen, sarcastic, learned, the little tract retains to-day so much of its pungency, that we can hardly wonder at the honest simplicity of the author’s friend and biographer, Madame Gacon Dufour, who declared that he must be insane, and soberly replied to him. His proposed statute consists of eighty-two clauses, and is fortified by a "whereas" of a hundred and thirteen weighty reasons. He exhausts the range of history to show the frightful results which have followed this taste of fruit of the tree of knowledge; quotes from the Encyclopédie, to prove that the woman who knows the alphabet has already lost a portion of her innocence; cites the opinion of Molière, that any female who has unhappily learned anything in this line should affect ignorance, when possible; asserts that knowledge rarely makes men attractive, and females never; opines that women have no occasion to peruse Ovid’s "Art of Love," since they know it all in advance; remarks that three quarters of female authors are no better than they should be; maintains that Madame Guion would have been far more useful had she been merely pretty and an ignoramus, such as Nature made her,--that Ruth and Naomi could not read, and Boaz probably would never have married into the family had they possessed that accomplishment,--that the Spartan women did not know the alphabet, nor the Amazons, nor Penelope, nor Andromache, nor Lucretia, nor Joan of Arc, nor Petrarch’s Laura, nor the daughters of Charlemagne, nor the three hundred and sixty-five wives of Mohammed; but that Sappho and Madame de Maintenon could read altogether too well; while the case of Saint Brigitta, who brought forth twelve children and twelve books, was clearly exceptional, and afforded no safe precedent. It would seem that the brilliant Frenchman touched the root of the matter. Ought women to learn the alphabet? There the whole question lies. Concede this little fulcrum, and Archimedea will move the world before she has done with it: it becomes merely a question of time. Resistance must be made here or nowhere. Obsta principiis. Woman must be a subject or an equal: there is no middle ground. What if the Chinese proverb should turn out to be, after all, the summit of wisdom, "For men, to cultivate virtue is knowledge; for women, to renounce knowledge is virtue"? No doubt, the progress of events is slow, like the working of the laws of gravitation generally. Certainly there has been but little change in the legal position of women since China was in its prime, until within the last half century. Lawyers admit that the fundamental theory of English and Oriental law is the same on this point: Man and wife are one, and that one is the husband. It is the oldest of legal traditions. When Blackstone declares that "the -7- The Project Gutenberg eBook of Women and the Alphabet, by Thomas Wentworth Higginson very being and existence of the woman is suspended during the marriage," and American Kent echoes that "her legal existence and authority are in a manner lost;" when Petersdorff asserts that "the husband has the right of imposing such corporeal restraints as he may deem necessary," and Bacon that "the husband hath, by law, power and dominion over his wife, and may keep her by force within the bounds of duty, and may beat her, but not in a violent or cruel manner;" when Mr. Justice Coleridge rules that the husband, in certain cases, "has a right to confine his wife in his own dwelling-house, and restrain her from liberty for an indefinite time," and Baron Alderson sums it all up tersely, "The wife is only the servant of her husband,"--these high authorities simply reaffirm the dogma of the Gentoo code, four thousand years old and more: "A man, both day and night, must keep his wife so much in subjection that she by no means be mistress of her own actions. If the wife have her own free will, notwithstanding she be of a superior caste, she will behave amiss." Yet behind these unchanging institutions, a pressure has been for centuries becoming concentrated, which, now that it has begun to act, is threatening to overthrow them all. It has not yet operated very visibly in the Old World, where, even in England, the majority of women have not till lately mastered the alphabet sufficiently to sign their own names in the marriage register. But in this country the vast changes of the last few years are already a matter of history. No trumpet has been sounded, no earthquake has been felt, while State after State has ushered into legal existence one half of the population within its borders. Surely, here and now, might poor M. Maréchal exclaim, the bitter fruits of the original seed appear. The sad question recurs, Whether women ought ever to have tasted of the alphabet. It is true that Eve ruined us all, according to theology, without knowing her letters. Still there is something to be said in defence of that venerable ancestress. The Veronese lady, Isotta Nogarola, five hundred and thirty-six of whose learned epistles were preserved by De Thou, composed a dialogue on the question, Whether Adam or Eve had committed the greater sin. But Ludovico Domenichi, in his "Dialogue on the Nobleness of Women," maintains that Eve did not sin at all, because she was not even created when Adam was told not to eat the apple. It was "in Adam all died," he shrewdly says; nobody died in Eve: which looks plausible. Be that as it may, Eve’s daughters are in danger of swallowing a whole harvest of forbidden fruit, in these revolutionary days, unless something be done to cut off the supply. It has been seriously asserted, that during the last half century more books have been written by women and about women than during all the previous uncounted ages. It may be true; although, when we think of the innumerable volumes of Mémoires by French women of the seventeenth and eighteenth centuries,--each justifying the existence of her own ten volumes by the remark, that all her contemporaries were writing as many,--we have our doubts. As to the increased multitude of general treatises on the female sex, however,--its education, life, health, diseases, charms, dress, deeds, sphere, rights, wrongs, work, wages, encroachments, -8- The Project Gutenberg eBook of Women and the Alphabet, by Thomas Wentworth Higginson and idiosyncrasies generally,--there can be no doubt whatever; and the poorest of these books recognizes a condition of public sentiment of which no other age ever dreamed. Still, literary history preserves the names of some reformers before the Reformation, in this matter. There was Signora Moderata Fonte, the Venetian, who left a book to be published after her death, in 1592, "Dei Meriti delle Donne." There was her townswoman, Lucrezia Marinella, who followed, ten years after, with her essay, "La Nobilità e la Eccelenza delle Donne, con Difetti e Mancamenti degli Uomini,"--a comprehensive theme, truly! Then followed the all-accomplished Anna Maria Schurman, in 1645, with her "Dissertatio de Ingenii Muliebris ad Doctrinam et meliores Literas Aptitudine," with a few miscellaneous letters appended in Greek and Hebrew. At last came boldly Jacquette Guillaume, in 1665, and threw down the gauntlet in her title-page, "Les Dames Illustres; où par bonnes et fortes Raisons il se prouve que le Sexe Feminin surpasse en toute Sorte de Genre le Sexe Masculin;" and with her came Margaret Boufflet and a host of others; and finally, in England, Mary Wollstonecraft, whose famous book, formidable in its day, would seem rather conservative now; and in America, that pious and worthy dame, Mrs. H. Mather Crocker, Cotton Mather’s grandchild, who, in 1848, published the first book on the "Rights of Woman" ever written on this side the Atlantic. Meanwhile there have never been wanting men, and strong men, to echo these appeals. From Cornelius Agrippa and his essay (1509) on the excellence of woman and her preëminence over man, down to the first youthful thesis of Agassiz, "Mens Feminae Viri Animo superior," there has been a succession of voices crying in the wilderness. In England, Anthony Gibson wrote a book, in 1599, called "A Woman’s Woorth, defended against all the Men in the World, proving them to be more Perfect, Excellent, and Absolute in all Vertuous Actions than any Man of what Qualitie soever, Interlarded with Poetry." Per contra, the learned Acidalius published a book in Latin, and afterwards in French, to prove that women are not reasonable creatures. Modern theologians are at worst merely sub-acid, and do not always say so, if they think so. Meanwhile most persons have been content to leave the world to go on its old course, in this matter as in others, and have thus acquiesced in that stern judicial decree with which Timon of Athens sums up all his curses upon womankind,--"If there sit twelve women at the table, let a dozen of them be--as they are." Ancient or modern, nothing in any of these discussions is so valuable as the fact of the discussion itself. There is no discussion where there is no wrong. Nothing so indicates wrong as this morbid self-inspection. The complaints are a perpetual protest, the defences a perpetual confession. It is too late to ignore the question; and, once opened, it can be settled only on absolute and permanent principles. There is a wrong; but where? Does woman already know too much, or too little? Was she created for man’s subject, or his equal? Shall she have the alphabet, or not? -9- The Project Gutenberg eBook of Women and the Alphabet, by Thomas Wentworth Higginson Ancient mythology, which undertook to explain everything, easily accounted for the social and political disabilities of woman. Goguet quotes the story from Saint Augustine, who got it from Varro. Cecrops, building Athens, saw starting from the earth an olive-plant and a fountain, side by side. The Delphic oracle said that this indicated a strife between Minerva and Neptune for the honor of giving a name to the city, and that the people must decide between them. Cecrops thereupon assembled the men, and the women also, who then had a right to vote; and the result was that Minerva carried the election by a glorious majority of one. Then Attica was overflowed and laid waste: of course the citizens attributed the calamity to Neptune, and resolved to punish the women. It was therefore determined that in future they should not vote, nor should any child bear the name of its mother. Thus easily did mythology explain all troublesome inconsistencies; but it is much that it should even have recognized them as needing explanation. The real solution is, however, more simple. The obstacle to the woman’s sharing the alphabet, or indeed any other privilege, has been thought by some to be the fear of impairing her delicacy, or of destroying her domesticity, or of confounding the distinction between the sexes. These may have been plausible excuses. They have even been genuine, though minor, anxieties. But the whole thing, I take it, had always one simple, intelligible basis,--sheer contempt for the supposed intellectual inferiority of woman. She was not to be taught, because she was not worth teaching. The learned Acidalius aforesaid was in the majority. According to Aristotle and the Peripatetics, woman was animal occasionatum, as if a sort of monster and accidental production. Mediaeval councils, charitably asserting her claims to the rank of humanity, still pronounced her unfit for instruction. In the Hindoo dramas she did not even speak the same language with her master, but used the dialect of slaves. When, in the sixteenth century, Françoise de Saintonges wished to establish girls’ schools in France, she was hooted in the streets; and her father called together four doctors, learned in the law, to decide whether she was not possessed by demons, to think of educating women,--pour s’assurer qu’instruire des femmes n’était pas un oeuvre du démon. It was the same with political rights. The foundation of the Salic Law was not any sentimental anxiety to guard female delicacy and domesticity; it was, as stated by Froissart, a blunt, hearty contempt: "The kingdom of France being too noble to be ruled by a woman." And the same principle was reaffirmed for our own institutions, in rather softened language, by Theophilus Parsons, in his famous defence of the rights of Massachusetts men (the "Essex Result," in 1778): "Women, what age soever they are of, are not considered as having a sufficient acquired discretion [to exercise the franchise]." In harmony with this are the various maxims and bon-mots of eminent men, in respect to women. Niebuhr thought he should not have educated a girl well,--he should have made her know too much. Lessing said, "The woman who thinks is like the man who puts on rouge, ridiculous." Voltaire said, "Ideas are like beards: women and young men have none." And - 10 - The Project Gutenberg eBook of Women and the Alphabet, by Thomas Wentworth Higginson witty Dr. Maginn carries to its extreme the atrocity, "We like to hear a few words of sense from a woman, as we do from a parrot, because they are so unexpected." Yet how can we wonder at these opinions, when the saints have been severer than the sages?--since the pious Fénelon taught that true virgin delicacy was almost as incompatible with learning as with vice; and Dr. Channing complained, in his "Essay on Exclusion and Denunciation," of "women forgetting the tenderness of their sex," and arguing on theology. Now this impression of feminine inferiority may be right or wrong, but it obviously does a good deal towards explaining the facts it assumes. If contempt does not originally cause failure, it perpetuates it. Systematically discourage any individual, or class, from birth to death, and they learn, in nine cases out of ten, to acquiesce in their degradation, if not to claim it as a crown of glory. If the Abbé Choisi praised the Duchesse de Fontanges for being "beautiful as an angel and silly as a goose," it was natural that all the young ladies of the court should resolve to make up in folly what they wanted in charms. All generations of women having been bred under the shadow of intellectual contempt, they have, of course, done much to justify it. They have often used only for frivolous purposes even the poor opportunities allowed them. They have employed the alphabet, as Molière said, chiefly in spelling the verb Amo. Their use of science has been like that of Mlle. de Launay, who computed the decline in her lover’s affection by his abbreviation of their evening walk in the public square, preferring to cross it rather than take the circuit; "from which I inferred," she says, "that his passion had diminished in the ratio between the diagonal of a rectangular parallelogram and the sum of two adjacent sides." And their conception, even of art, has been too often on the scale of Properzia de Rossi, who carved sixty-five heads on a walnut, the smallest of all recorded symbols of woman’s sphere. All this might, perhaps, be overcome, if the social prejudice which discourages women would only reward pro..."

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