The mothers of Professors were indulged in the practice of jumping at conclusions, and were praised for their impatience of the slow process of reason.
Professors have written of the mental habits of women as though they accumulated generation by generation upon women, and passed over their sons. Professors take it for granted, obviously by some process other than the slow process of reason, that women derive from their mothers and grandmothers, and men from their fathers and grandfathers. This, for instance, was written lately: “This power [it matters not what] would be about equal in the two sexes but for the influence of heredity, which turns the scale in favour of the woman, as for long generations the surroundings and conditions of life of the female sex have developed in her a greater degree of the power in question than circumstances have required from men.” “Long generations” of subjection are, strangely enough, held to excuse the timorousness and the shifts of women today. But the world, unknowing, tampers with the courage of its sons by such a slovenly indulgence. It tampers with their intelligence by fostering the ignorance of women.
And yet Shakespeare confessed the participation of man and woman in their common heritage. It is Cassius who speaks:
Have you not love enough to bear with me
When that rash humour which my mother gave me
Makes me forgetful?
And Brutus who replies:
Yes, Cassius, and from henceforth
When you are over-earnest with your Brutus
He’ll think your mother chides, and leave you so.
Dryden confessed it also in his praises of Anne Killigrew:
If by traduction came thy mind,
Our wonder is the less to find
A soul so charming from a stock so good.
Thy father was transfused into thy blood.
The winning of Waterloo upon the Eton playgrounds is very well; but there have been some other, and happily minor, fields that were not won—that were more or less lost. Where did this loss take place, if the gains were secured at football? This inquiry is not quite so cheerful as the other. But while the victories were once going forward in the playground, the defeats or disasters were once going forward in some other place, presumably. And this was surely the place that was not a playground, the place where the future wives of the football players were sitting still while their future husbands were playing football.
This is the train of thought that followed the grey figure of a woman on a bicycle in Oxford Street. She had an enormous and top-heavy omnibus at her back. All the things on the near side of the street—the things going her way—were going at different paces, in two streams, overtaking and being overtaken. The tributary streets shot omnibuses and carriages, cabs and carts—some to go her own way, some with an impetus that carried them curving into the other current, and other some making a straight line right across Oxford Street into the street opposite. Besides all the unequal movement, there were the stoppings. It was a delicate tangle to keep from knotting. The nerves of the mouths of horses bore the whole charge and answered it, as they do every day.
The woman in grey, quite alone, was immediately dependent on no nerves but her own, which almost made her machine sensitive. But this alertness was joined to such perfect composure as no flutter of a moment disturbed. There was the steadiness of sleep, and a vigilance more than that of an ordinary waking.
At the same time, the woman was doing what nothing in her youth could well have prepared her for. She must have passed a childhood unlike the ordinary girl’s childhood, if her steadiness or her alertness had ever been educated, if she had been rebuked for cowardice, for the egoistic distrust of general rules, or for claims of exceptional chances. Yet here she was, trusting not only herself but a multitude of other people; taking her equal risk; giving a watchful confidence to averages—that last, perhaps, her strangest and greatest success.
No exceptions were hers, no appeals, and no forewarnings. She evidently had not in her mind a single phrase, familiar to women, made to express no confidence except in accidents, and to proclaim a prudent foresight of the less probable event. No woman could ride a bicycle along Oxford Street with any such baggage as that about her.
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. Moreover, there is a supreme difficulty for a mind accustomed to search timorously for some little place of insignificant rest on any accessible point of stable equilibrium; and that is the difficulty of holding itself nimbly secure in an equilibrium that is unstable. Who can deny that women are generally used to look about for the little stationary repose just described? Whether in intellectual or in spiritual things, they do not often live without it.
She, none the less, fled upon unstable equilibrium, escaped upon it, depended upon it, trusted it, was ’ware of it, was on guard against it, as she sped amid her crowd her own unstable equilibrium, her machine’s, that of the judgment, the temper, the skill, the perception, the strength of men and horses.
She had learnt the difficult peace of suspense. She had learnt also the lowly and self-denying faith in common chances. She had learnt to be content with her share—no more—in common security, and to be pleased with her part in common hope. For all this, it may be repeated, she could have had but small preparation. Yet no anxiety was hers, no uneasy distrust and disbelief of that human thing—an average of life and death.
To this courage the woman in grey had attained with a spring, and she had seated herself suddenly upon a place of detachment between earth and air, freed from the principal detentions, weights, and embarrassments of the usual life of fear. She had made herself, as it were, light, so as not to dwell either in security or danger, but to pass between them. She confessed difficulty and peril by her delicate evasions, and consented to rest in neither. She would not owe safety to the mere motionlessness of a seat on the solid earth, but she used gravitation to balance the slight burdens of her wariness and her confidence. She put aside all the pride and vanity of terror, and leapt into an unsure condition of liberty and content.
She leapt, too, into a life of moments. No pause was possible to her as she went, except the vibrating pause of a perpetual change and of an unflagging flight. A woman, long educated to sit still, does not suddenly learn to live a momentary life without strong momentary resolution. She has no light achievement in limiting not only her foresight, which must become brief, but her memory, which must do more; for it must rather cease than become brief. Idle memory wastes time and other things. The moments of the woman in grey as they dropped by must needs disappear, and be simply forgotten, as a child forgets. Idle memory, by the way, shortens life, or shortens the sense of time, by linking the immediate past clingingly to the present. Here may possibly be found one of the reasons for the length of a child’s time, and for the brevity of the time that succeeds. The child lets his moments pass by and quickly become remote through a thousand little successive oblivions. He has not yet the languid habit of recall.
“Thou art my warrior,” said Volumnia. “I holp to frame thee.”
Shall a man inherit his mother’s trick of speaking, or her habit and attitude, and not suffer something, against his will, from her bequest of weakness, and something, against his heart, from her bequest of folly? From the legacies of an unlessoned mind, a woman’s heirs—male are not cut off in the Common Law of the generations of mankind. Brutus knew that the valour of Portia was settled upon his sons.
Meynell, Alice. “A woman in grey.” 1897. Quotidiana. Ed. Patrick Madden. 15 Oct 2008. 22 May 2015 <http://essays.quotidiana.org/meynell/woman_in_grey/>.
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.
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.
Our green country is the better for the grey, soft, cloudy darkness of the sedge.
I have no hesitation whatever in saying that the most ignorant women I have known have been the worst housekeepers; and that the most learned women I have known have been among the best.