“Ole Uncle S., sez he, ‘I guess
It is a fact,’ sez he,
‘The surest plan to make a Man
Is, Think him so, J. B.,
Ez much ez you or me!’”
J. R. Lowell.
It is often said that the women’s movement is chaotic, that no one knows whither the modern woman is going, nor even whither she wants to go; woman is, in fact, adrift, having lost her helm (or perhaps only the helmsman), and is going, full steam, all round the compass.
It is very much easier to make such assertions, at least they sound less preposterous, if one keeps to the rhetorical singular and begs the whole question at issue by assuming that women are one in need, capacity and character, and that this eternal feminine has been once for all dissected, understood and catalogued, and that all variations are merely caprice. But let us drop the singular and we shall see that although women want as many different things as there are different women, there are two things which the women in the movement consciously[15] desire and strive for beyond all others, and these are knowledge and scope. The women’s movement is one to open the doors of the world to women: that they may know the nature of their own bodies (to every mother her workshop), and the bodies of men, their mates, not according to the teaching of the schools and churches, but in the light of modern science; that they may have in their ranks women who know the condition of law and medicine and affairs; that the mind and character of women shall be enabled to play upon these matters with knowledge, and shall present to the world the complementary view to that given by the mind and character of men.
In so far as the deepest needs of men and women are one, men suffer as well as women from the ignorance or degradation of women; a stream cannot rise higher than its source, and men are the sons of women. In so far as the bodies and minds, the lives and experiences of men and women differ, in so far do both men and women suffer, if the specifically feminine character is unillumined by science, the specifically feminine activity hampered and checked by external law or economic necessity.
In this striving for knowledge and scope the women are in sympathy with the spirit of the time. Scientific men have abandoned the invention of worlds and have betaken themselves to the study of the world presented to them, in most matters except those in which sex plays a part. Here there are still some who talk about “Ideal Woman,” or[16] “Normal Woman,” of being unsexed by knowledge and liberty, as if by nature women were unwomanly, and nothing but the stern restraints of darkness and bondage could keep them natural. In asking that these restraints should be removed, women are demanding the only conditions under which any really scientific generalisations can be made about woman’s sphere and woman’s nature.
As lately as the middle of the nineteenth century, Mrs. Norton wrote:—
“He has made me dream that it was meant for a higher and stronger purpose, that gift which came not from man but from God! It was meant to enable me to rouse the hearts of others, to examine into all the gross injustice of these laws, to ask the nation of gallant gentlemen whose countrywoman I am, for once to hear a woman’s pleading on the subject. Not because I deserve more at their hands than other women. Well I know, on the contrary, how many hundreds, infinitely better than I,—more pious, more patient, and less rash under injury,—have watered their bread with tears! My plea to attention is, that in pleading for myself I am able to plead for all these others. Not that my sufferings or my deserts are greater than theirs, but that I combine, with the fact of having suffered wrong, the power to comment on and explain the cause of that wrong, which few women are able to do.”
Mrs. Norton knew what was the state of the law, having suffered cruelly from it, and there was, in her day, very little chance of any women knowing the law, except through just such personal bitter[17] suffering. Few women, as she truly said, could combine this knowledge with the powers of exposition, agitation and eloquence which so distinguished her. This is less true now than it was then. Progressive women are determined that it shall cease to be true altogether. They are increasingly devoting themselves to studying the complex social system into which they are born and are themselves introducing new lives; they are supplementing the intuitions of motherhood with the reasonings of science; they are finding in the knowledge of racial poisons justification for what has hitherto been simple racial instinct. The defilement or the abuse of marriage by men, which has hitherto been regarded as venial, because the wife and child were property, acquire quite a different colour when women as well as men know the effects upon the race. It is possible to tell devoted ignorant wives that it is their part to endure all and never to refuse. Medical men have kept silence, priests have preached and lawyers have advised submission, and ignorant mothers have handed on these precepts to their daughters. “La femme est née pour souffrir,” says one mother of daughters; and the more woman suffers, the more truly womanly she is. “Entbehren sollst du,” quotes the anti-suffragist,—to women only,—and sacrifice, qua sacrifice, has been made the woman’s idol. But when she gets to know that the sacrifice is depriving her of motherhood or poisoning the children to come, how then? Will she be so much in love with sacrifice? Can anyone[18] believe that a woman will retain the old attitude towards marriage after she has learnt the causes of many of the congenital diseases of children, or of what are ironically termed “diseases of women”? Whatever the view of enlightened women will be (and I decline altogether to prophesy), of one thing we may be quite certain, their view will be prodigiously changed by the light.
Women will not only obscurely feel, they will know; when they know, there is no power on earth that can prevent them from acting. The only question is whether they shall act freely, or whether their informed energy shall be thwarted, diverted and suppressed to the point of explosiveness and to the embitterment of their lives and characters. In Great Britain, at the present time, this question is acute; but it is being put all the world over, and different nations are answering it in different ways, and finding it amazingly difficult to learn from each other’s experience. Do we not even find English people prophesying direst results if the causes for divorce are made equal as between men and women, and these people are left open-mouthed when informed that in the northern portion of Great Britain they are so? While others declare that the mere notion of a woman being a Member of Parliament, of a jury, or of the police force, must be the cause of inextinguishable laughter, thereby convicting themselves of bad manners towards two European nations and the United States of America.
The wisest among those who educate the young[19] are disbelieving in the doctrine of original sin; they no longer regard education as violently forcing a child into moulds; they believe that in giving scope for natural energy the teacher is doing almost all that a teacher can profitably do; they think that as the human race has evolved into two sexes which are indispensable to one another, the better they understand one another the closer will be their sympathy and co-operation with each other, and that, therefore, the segregation of the sexes is bad. The subjection of one sex to the other is also bad, since the slave-owner never can really know the slave, while the knowledge the slave has of her owner is bitter fruit. In the art of medicine, doctors are more and more setting themselves to remove obstructions to health. Even the penal codes of the world are slowly becoming less and less retributive. Women, therefore, are in the direct line of progressive thought when they demand that their vital force shall not be circumscribed and shackled, but that men shall give them the same scope as they claim for themselves. And progressive women declare that liberty will tend to assuage the war of the sexes, which is as old as the domination of man.