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 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 proportionately those who surmount the discouragement. The more obstacles, the more glory, if society would only pay in proportion to the labor; but it does not. Women being denied, not merely the training which prepares for great deeds, but the praise and compensation which follow them, have been weakened in both directions. The career of eminent men ordinarily begins with college and the memories of Miltiades, and ends with fortune and fame: woman begins under discouragement, and ends beneath the same. Single, she works with half preparation and half pay; married, she puts name and wages into the keeping of her husband, shrinks into John Smith's "lady" during life, and John Smith's "relict" on her tombstone; and still the world wonders that her deeds, like her opportunities, are inferior.
Evidently, then, the advocates of woman's claims--those who hold that "the virtues of the man and the woman are the same," with Antisthenes, or that "the talent of the man and the woman is the same," with Socrates in Xenophon's "Banquet"--must be cautious lest they attempt to prove too much. Of course, if women know as much as the men, without schools and colleges, there is no need of admitting them to those institutions. If they work as well on half pay, it diminishes the inducement to give them the other half. The safer position is, to claim that they have done just enough to show what they might have done under circumstances less discouraging. Take, for instance, the common remark, that women have invented nothing. It is a valid answer, that the only implements habitually used by woman have been the needle, the spindle, and the basket; and tradition reports that she herself invented all three. In the same way it may be shown that the departments in which women have equalled men have been the departments in which they have had equal training, equal encouragement, and equal compensation; as, for instance, the theatre. Madame Lagrange, the prima donna, after years of costly musical instruction, wins the zenith of professional success; she receives, the newspapers affirm, sixty thousand dollars a year, travelling expenses for ten persons, country-houses, stables, and liveries, besides an uncounted revenue of bracelets, bouquets, and billets-doux. Of course, every young débutante fancies the same thing within her own reach, with only a brief stage-vista between. On the stage there is no deduction for sex, and, therefore, woman has shown in that sphere an equal genius. But every female common-school teacher in the United States finds the enjoyment of her four hundred dollars a year to be secretly embittered by the knowledge that the young college stripling in the next schoolroom is paid twice that sum for work no harder or more responsible than her own, and that, too, after the whole pathway of education has been obstructed for her, and smoothed for him. These may be gross and carnal considerations; but Faith asks her daily bread, and fancy must be fed. We deny woman her fair share of training, of encouragement, of remuneration, and then talk fine nonsense about her instincts and intuitions. We say sentimentally with the Oriental proverbialist, "Every book of knowledge is implanted by nature in the heart of woman,"--and make the compliment a substitute for the alphabet.
Nothing can be more absurd than to impose entirely distinct standards, in this respect, on the two sexes, or to expect that woman, any more than man, will accomplish anything great without due preparation and adequate stimulus. Mrs. Patten, who navigated her husband's ship from Cape Horn to California, would have failed in the effort, for all her heroism, if she had not, unlike most of her sex, been taught to use her Bowditch's "Navigator." Florence Nightingale, when she heard of the distresses in the Crimea, did not, as most people imagine, rise up and say, "I am a woman, ignorant but intuitive, with very little sense and information, but exceedingly sublime aspirations; my strength lies in my weakness; I can do all things without knowing anything about them." Not at all: during ten years she had been in hard training for precisely such services; had visited all the hospitals in London, Edinburgh, Dublin, Paris, Lyons, Rome, Brussels, and Berlin; had studied under the Sisters of Charity, and been twice a nurse in the Protestant Institution at Kaiserswerth. Therefore she did not merely carry to the Crimea a woman's heart, as her stock in trade, but she knew the alphabet of her profession better than the men around her. Of course, genius and enthusiasm are, for both sexes, elements unforeseen and incalculable; but, as a general rule, great achievements imply great preparations and favorable conditions. To disregard this truth is unreasonable in the abstract, and cruel in its consequences. If an extraordinary male gymnast
