The vale best discovereth the hill. There is little friendship in the world, and least of all between equals, which was wont to bemagnified. That that is, is between superior and inferior, whose fortunes may comprehend the one the other.
If a test of civilisation be sought, none can be so sure as the condition of that half of society over which the other half has power,—from the exercise of the right of the strongest. Tried by this test, the American civilisation appears to be of a lower order than might have been expected from some other symptoms of its social state. The Americans have, in the treatment of women, fallen below, not only their own democratic principles, but the practice of some parts of the Old World.
The unconsciousness of both parties as to the injuries suffered by women at the hands of those who hold the power is a sufficient proof of the low degree of civilisation in this important particular at which they rest. While woman’s intellect is confined, her morals crushed, her health ruined, her weaknesses encouraged, and her strength punished, she is told that her lot is cast in the paradise of women: and there is no country in the world where there is so much boasting of the “chivalrous” treatment she enjoys. That is to say,—she has the best place in stage-coaches: when there are not chairs enough for everybody, the gentlemen stand: she hears oratorical flourishes on public occasions about wives and home, and apostrophes to woman: her husband’s hair stands on end at the idea of her working, and he toils to indulge her with money: she has liberty to get her brain turned by religious excitements, that her attention may be diverted from morals, politics, and philosophy; and, especially, her morals are guarded by the strictest observance of propriety in her presence. In short, indulgence is given her as a substitute for justice. Her case differs from that of the slave, as to the principle, just so far as this; that the indulgence is large and universal, instead of petty and capricious. In both cases, justice is denied on no better plea than the right of the strongest. In both cases, the acquiescence of the many, and the burning discontent of the few, of the oppressed testify, the one to the actual degradation of the class, and the other to its fitness for the enjoyment of human rights.
The intellect of woman is confined. I met with immediate proof of this. Within ten days of my landing, I encountered three outrageous pedants, among the ladies; and in my progress through the country I met with a greater variety and extent of female pedantry than the experience of a lifetime in Europe would afford. I could fill the remainder of my volume with sketches: but I forbear, through respect even for this very pedantry. Where intellect has a fair chance, there is no pedantry, among men or women. It is the result of an intellect which cannot be wholly passive, but must demonstrate some force, and does so through the medium of narrow morals. Pedantry indicates the first struggle of intellect with its restraints; and it is therefore a hopeful symptom.
The intellect of woman is confined by an unjustifiable restriction of both methods of education,—by express teaching, and by the discipline of circumstance. The former, though prior in the chronology of each individual, is a direct consequence of the latter, as regards the whole of the sex. As women have none of the objects in life for which an enlarged education is considered requisite, the education is not given. Female education in America is much what it is in England. There is a profession of some things being taught which are supposed necessary because everybody learns them. They serve to fill up time, to occupy attention harmlessly, to improve conversation, and to make women something like companions to their husbands, and able to teach their children somewhat. But what is given is, for the most part, passively received; and what is obtained is, chiefly, by means of the memory. There is rarely or never a careful ordering of influences for the promotion of clear intellectual activity. Such activity, when it exceeds that which is necessary to make the work of the teacher easy, is feared and repressed. This is natural enough, as long as women are excluded from the objects for which men are trained. While there are natural rights which women may not use, just claims which are not to be listened to, large objects which may not be approached, even in imagination, intellectual activity is dangerous: or, as the phrase is, unfit. Accordingly, marriage is the only object left open to woman. Philosophy she may pursue only fancifully, and under pain of ridicule: science only as a pastime, and under a similar penalty. Art is declared to be left open: but the necessary learning, and, yet more, the indispensable experience of reality, are denied to her. Literature is also said to be permitted: but under what penalties and restrictions? I need only refer to the last three pages of the review of Miss Sedgwick’s last novel in the North American Review, to support all that can be said of the insolence to which the intellect of women is exposed in America. I am aware that many blush for that article, and disclaim all sympathy with it: but the bare fact that any man in the country could write it, that any editor could sanction it, that such an intolerable scoff should be allowed to find its way to the light, is a sufficient proof of the degradation of the sex. Nothing is thus left for women but marriage.—Yes; Religion, is the reply.—Religion is a temper, not a pursuit. It is the moral atmosphere in which human beings are to live and move. Men do not live to breathe: they breathe to live. A German lady of extraordinary powers and endowments, remarked to me with amazement on all the knowledge of the American women being based on theology. She observed that in her own country theology had its turn with other sciences, as a pursuit: but nowhere, but with the American women, had she known it make the foundation of all other knowledge. Even while thus complaining, this lady stated the case too favourably. American women have not the requisites for the study of theology. The difference between theology and religion, the science and the temper, is yet scarcely known among them. It is religion which they pursue as an occupation; and hence its small results upon the conduct, as well as upon the intellect. We are driven back upon marriage as the only appointed object in life: and upon the conviction that the sum and substance of female education in America, as in England, is training women to consider marriage as the sole object in life, and to pretend that they do not think so.
The morals of women are crushed. If there be any human power and business and privilege which is absolutely universal, it is the discovery and adoption of the principle and laws of duty. As every individual, whether man or woman, has a reason and a conscience, this is a work which each is thereby authorised to do for him or herself. But it is not only virtually prohibited to beings who, like the American women, have scarcely any objects in life proposed to them; but the whole apparatus of opinion is brought to bear offensively upon individuals among women who exercise freedom of mind in deciding upon what duty is, and the methods by which it is to be pursued. There is nothing extraordinary to the disinterested observer in women being so grieved at the case of slaves,—slave wives and mothers, as well as spirit broken men,—as to wish to do what they could for their relief: there is nothing but what is natural in their being ashamed of the cowardice of such white slaves of the north as are deterred by intimidation from using their rights of speech and of the press, in behalf of the suffering race, and in their resolving not to do likewise: there is nothing but what is justifiable in their using their moral freedom, each for herself, in neglect of the threats of punishment: yet there were no bounds to the efforts made to crush the actions of women who thus used their human powers in the abolition question, and the convictions of those who looked on, and who might possibly be warmed into free action by the beauty of what they saw. It will be remembered that they were women who asserted the right of meeting and of discussion, on the day when Garrison was mobbed in Boston. Bills were posted about the city on this occasion, denouncing these women as casting off the refinement and delicacy of their sex: the newspapers, which laud the exertions of ladies in all other charities for the prosecution of which they are wont to meet and speak, teemed with the most disgusting reproaches and insinuations: and the pamphlets which related to the question all presumed to censure the act of duty which the women had performed in deciding upon their duty for themselves.—One lady, of high talents and character, whose books were very popular before she did a deed greater than that of writing any book, in acting upon an unusual conviction of duty, and becoming an abolitionist, has been almost excommunicated since. A family of ladies, whose talents and conscientiousness had placed them high in the estimation of society as teachers, have lost all their pupils since they declared their anti-slavery opinions. The reproach in all the many similar cases that I know is, not that the ladies hold anti-slavery opinions, but that they act upon them. The incessant outcry about the retiring modesty of the sex proves the opinion of the censors to be, that fidelity to conscience is inconsistent with retiring modesty. If it be so, let the modesty succumb. It can be only a false modesty which can be thus endangered. No doubt, there were people in Rome who were scandalised at the unseemly boldness of Christian women who stood in the amphitheatre to be torn in pieces for their religion. No doubt there were many gentlemen in the British army who thought it unsuitable to the retiring delicacy of the sex that the wives and daughters of the revolutionary heroes should be revolutionary heroines. But the event has a marvellous efficacy in modifying, the ultimate sentence. The bold Christian women, the brave American wives and daughters of half a century ago are honoured, while the intrepid moralists of the present day, worthy of their grandmothers, are made the confessors and martyrs of their age.
I could cite many conversations and incidents to show how the morals of women are crushed: but I can make room for only one. Let it be the following. A lady, who is considered unusually clear-headed and sound-hearted where trying questions are not concerned, one day praised very highly Dr. Channing’s work on Slavery. “But,” said she, “do not you think it a pity that so much is said on slavery just now?”
“No. I think it necessary and natural.”
“But people who hold Dr. Channing’s belief about a future life, cannot well make out the case of the slaves to be so very bad an one. If the present life is but a moment in comparison with the eternity to come, can it matter so very much how it is spent?”
“How does it strike you about your own children? Would it reconcile you to their being made slaves, that they could be so only for three-score years and ten?”
“O no. But yet it seems as if life would so soon be over.”
“And what do you think of their condition at the end of it? How much will the purposes of human life have been fulfilled?”
“The slaves will not be punished, you know, for the state they may be in; for it will be no fault of their own. Their masters will have the responsibility; not they.”
“Place the responsibility where you will. Speaking according to your own belief, do you think it of no consequence whether a human being enters upon a future life utterly ignorant and sensualised, or in the likeness of Dr. Channing, as you described him just now?”
“Of great consequence, certainly. But then it is no business of ours; of us women, at all events.”
“I thought you considered yourself a Christian.”
“So I do. You will say that Christians should help sufferers, whoever and wherever they may be. But not women, in all cases, surely.”
“Where, in your Christianity, do you find the distinction made?”
She could only reply that she thought women should confine themselves to doing what could be done at home. I asked her what her Christian charity would bid her do, if she saw a great boy beating a little one in the street.
“O, I parted two such the other day in the street. It would have been very wrong to have passed them by.”
“Well: if there are a thousand strong men in the south beating ten thousand weak slaves, and you can possibly help to stop the beating by a declaration of your opinion upon it, does not your Christian duty oblige you to make such a declaration, whether you are man or woman? What in the world has your womanhood to do with it?”
How fearfully the morals of woman are crushed, appears from the prevalent persuasion that there are virtues which are peculiarly masculine, and others which are peculiarly feminine. It is amazing that a society which makes a most emphatic profession of its Christianity, should almost universally entertain such a fallacy: and not see that, in the case they suppose, instead of the character of Christ being the meeting point of all virtues, there would have been a separate gospel for women, and a second company of agents for its diffusion. It is not only that masculine and feminine employments are supposed to be properly different. No one in the world, I believe, questions this. But it is actually supposed that what are called the hardy virtues are more appropriate to men, and the gentler to women. As all virtues nourish each other, and can no otherwise be nourished, the consequence of the admitted fallacy is that men are, after all, not nearly so brave as they ought to be; nor women so gentle. But what is the manly character till it be gentle? The very word magnanimity cannot be thought of in relation to it till it becomes mild—Christ-like. Again, what can a woman be, or do, without bravery? Has she not to struggle with the toils and difficulties which follow upon the mere possession of a mind? Must she not face physical and moral pain—physical and moral danger? Is there a day of her life in which there are not conflicts wherein no one can help her—perilous work to be done, in which she can have neither sympathy nor aid? Let her lean upon man as much as he will, how much is it that he can do for her?—from how much can he protect her? From a few physical perils, and from a very few social evils. This is all. Over the moral world he has no control, except on his own account; and it is the moral life of human beings which is all in all. He can neither secure any women from pain and grief, nor rescue her from the strife of emotions, nor prevent the film of life from cracking under her feet with every step she treads, nor hide from her the abyss which is beneath, nor save her from sinking into it at last alone. While it is so, while woman is human, men should beware how they deprive her of any of the strength which is all needed for the strife and burden of humanity. Let them beware how they put her off her watch and defence, by promises which they cannot fulfil;—promises of a guardianship which can arise only from within; of support which can be derived only from the freest moral action,—from the self-reliance which can be generated by no other means.
But, it may be asked, how does society get on,—what does it do? for it acts on the supposition of there being masculine and feminine virtues,—upon the fallacy just exposed.
It does so; and the consequences are what might be looked for. Men are ungentle, tyrannical. They abuse the right of the strongest, however they may veil the abuse with indulgence. They want the magnanimity to discern woman’s human rights; and they crush her morals rather than allow them. Women are, as might be anticipated, weak, ignorant and subservient, in as far as they exchange self-reliance for reliance on anything out of themselves. Those who will not submit to such a suspension of their moral functions, (for the work of self-perfection remains to be done, sooner or later,) have to suffer for their allegiance to duty. They have all the need of bravery that the few heroic men who assert the highest rights of women have of gentleness, to guard them from the encroachment to which power, custom, and education, incessantly conduce.
Such brave women and such just men there are in the United States, scattered among the multitude, whose false apprehension of rights leads to an enormous failure of duties. There are enough of such to commend the true understanding and practice to the simplest minds and most faithful hearts of the community, under whose testimony the right principle will spread and flourish. If it were not for the external prosperity of the country, the injured half of its society would probably obtain justice sooner than in any country of Europe. But the prosperity of America is a circumstance unfavourable to its women. It will be long before they are put to the proof as to what they are capable of thinking and doing: a proof to which hundreds, perhaps thousands of Englishwomen have been put by adversity, and the result of which is a remarkable improvement in their social condition, even within the space of ten years. Persecution for opinion, punishment for all manifestations of intellectual and moral strength, are still as common as women who have opinions and who manifest strength: but some things are easy, and many are possible of achievement, to women of ordinary powers, which it would have required genius to accomplish but a few years ago.
Martineau, Harriet. “Woman.” 1837. Quotidiana. Ed. Patrick Madden. 12 Feb 2007. 25 Apr 2017 <http://essays.quotidiana.org/martineau/woman/>.
Religion is not an affair of occupation and circumstance, but of principle and temper.
The woman in grey had a watchful confidence not only in a multitude of men but in a multitude of things. And it is very hard for any untrained human being to practise confidence in things in motion--things full of force, and, what is worse, of forces.
The degree of the degradation of woman is as good a test as the moralist can adopt for ascertaining the state of domestic morals in any country.
The woman who "suits" man as helpmate does not only participate in his work; she complements him, counteracting the dangers of his specifically masculine nature.
The world of the spirit is founded on sensuousness which is spiritual as much as physical: the intellect, knowing its activity to be rational, reveals a world; the will intervenes creatively and formatively in this world; the emotion receives this world inwardly and puts it to the test.