All English ladies who are warmly devoted to the great cause of feminine authority have got their eyes just now upon the Empress of the French. It is understood in English domestic circles that the Empress has decided to go to Rome, and that the Emperor has decided on her staying at home, and the interest of the situation is generally thought to be intense. The ocean race between the yachts was nothing to it. Every woman of spirit has been betting heavily this Christmas upon the Empress, and praying mentally for the defeat of the Emperor, and every new telegram that bears upon the subject of the difficult controversy is scanned by hundreds of dovelike eyes every morning with indescribable eagerness.
M. Reuter, who is a man probably, if he is not a joint-stock company, is believed not to be altogether an impartial historian; and it is felt in many drawing-rooms that what is wanted on this occasion, at the telegraph offices, is a sound and resolute Madame Reuter, to correct the deviations of M. Reuter's compass. In default of all trustworthy telegraphic intelligence, Englishwomen are compelled to fall back on their vivid imagination, and to construct a picture of what is happening from the depths of their own moral consciousness. And several things their moral consciousness tells them are clear and certain. The first is, that the Empress Eugénie is an injured and interesting victim. She has made a vow, under the very touching circumstances of measles in the Imperial nursery, to pay a visit to the Pope; and Cabinet Ministers like M. Lavalette, who throw suspicion on the binding nature of such a holy maternal obligation, are worse than "S. G. O." In the second place, she has set her heart upon going. Even if a vow were not binding, this is. It is mere nonsense to say that her pilgrimage would interfere with politics. A woman's fine tact is often of considerable use in politics, and the sight of the Prince Imperial in his mother's arms might exercise the most beneficial influence on the Pope's mind.
Pio Nono has held out hitherto in the most inexplicable manner against the Prince Imperial's photograph, but he never could resist a sight of the original. And, thirdly, if a wife and a mother may not have her own way about going to see the Head of her own Church, when is she ever to have her way at all, and where is the line to be drawn? The next downward step in a husband's declension will be to prevent her from frequenting all religious exercises, or, still worse, from selecting her own balls and evening parties. This is what English ladies feel, and feel keenly. It is some consolation to them to learn that, if the Empress Eugénie is discomfited, she will not have been discomfited without a struggle. Of course there will be no evening reception on the New Year at the Tuileries. No lady with a proper sense of what was due to her own dignity would receive under such circumstances. But till the most authentic news arrive, it will still be possible to hope and to believe that victory will eventually, and in spite of all appearances, declare itself upon the side of right and of propriety, and that her Majesty will not be interfered with merely to satisfy the idle caprices of a Foreign Office.
The question of the proper limits of feminine influence is one which such universal enthusiasm forces naturally on one's notice. Not even the most rigid cynic can deny that women ought to have some influence on the mind and judgment of the opposite sex, and the only difficulty is to know how far that influence ought to go. Every one will be ready to concede that sound reasoning is worth hearing, whether it comes from a woman or a man; and that, so far as a lady argues well, she has as much claim on our attention as Diotima had on the attention of Socrates. This, however, is not precisely the point which is so difficult to settle. The problem is to know how much influence a woman ought to have when she does not argue well; and further, what are the matters on which her opinion, whether it be based on argument or instinct, is of value.
One of the most important subjects on which women have some, and always want to have a great deal of power, is religion. This is one part of the supposed mission of the Empress upon which feminine observers look with especial sympathy, and on which experienced masculine observers, on the other hand, look with some awe. The correspondents of the daily papers, whose pleasure and privilege it is to be able to instruct us in all the secrets of high life, have given us recently to understand that, for some time back, Her Majesty has been hard at work on the Emperor's soul. Every thoughtful woman likes to be at work on her husband's soul. Young ladies enjoy the prospect before they are married, and no novel is so thoroughly popular among them as one in which beauty is the instrument in the hands of Providence for the conversion of unbelief. And it is partly because the Empress Eugénie is discharging this high missionary duty, that she is an object of particular admiration just at this moment. When Englishwomen hear that she is very active in favor of the Pope, and couple this news with the fact that the Emperor's soul is uneasy, they sniff--if we may be forgiven the expression--the battle from afar. Their education in respect of theology and religious opinion is very different from that of men.
They have been brought up to believe strongly and heartily what they have been told, and they do not understand the half-sceptical way of regarding such things which is the result of larger views and more liberal education. It appears to them a terrible thing that the men they care for should be hesitating and doubtful about subjects where they themselves have been trained only to believe one view possible. And they set to work in the true temper of missionaries, with profound eagerness and energy, and narrowness of grasp. Many genuine prayers and tears are worthily spent in the effort to tether some truant husband or a son to a family theological peg, and to prevent him from roving. And, up to a certain point, men continually give in. They find it easier and more comfortable to lower their arms, and not always to be maintaining a barren controversy. They have not the slightest wish to convince their affectionate feminine disputant, to take from her the sincere and positive dogmas on which her happiness is built, and to substitute for these a phase of doubt and difficulty for which her past intellectual life has not fitted her. Accordingly, they indulge in a thousand little hypocrisies of a more or less harmless kind.
So long as women's education continues to differ from that of men as widely as it does in England, this flexibility on the part of the latter under the influence of the former is not always amiss. It is better that the husband should be yielding than that he should hold aloof from all that interests and moves the wife, as is the case in countries where the one sex may be seen professing to believe in nothing, while the other as implicitly believes in everything. It is, however, easy to conceive of cases in which this feminine influence that seems so innocent, is in reality injurious. It may perhaps be the business of the husband to take a public part in the affairs of his time. Conscience tells him that he should be sincere, uncompromising, logical, even to the point of disputing conclusions which good and pious people consider essential and important. Or he may be a religious preacher, or a religious reformer of his day, bound, in virtue of character, to maintain truth at the risk of being unpopular; or, it may be, to prosecute inquiries and reforms at the risk of shocking weaker brethren.
There are many who could tell us from their experience how terribly at such a time they have been perplexed and hampered in their duty by the affectionate ignorance, the tears, and the piety of women. Protestant clergymen in particular are sometimes taunted with their conservative tendencies, their indifference to the new lights of science, or of history, and their disinclination to embark on perilous voyages in quest of truth. Part of their conservatism arises from the fact that their practical business is generally to teach what they do know, rather than to inquire into what they do not know. Part of it comes, as we suspect, from the fact that they are married. A wife is a sort of theological drag. It serves no doubt to keep some of us from rolling too rapidly down hill. It impedes equally the progress of others over ordinarily level ground.
The importance of a social position to women is a thing which affects their influence upon men no less materially than does their religious sensibility. As a rule, they have no other means of measuring the consideration in which they are held by the world, or the success in life of those to whose fortunes they are linked, than by using a trivial and worthless social standard. Men, whose training is wider, estimate both their male and their female friends pretty fairly according to their merits. But the majority of women, from their youth up, seldom think of anybody without contrasting his or her social status with their own. Success signifies to them introduction to this or that feminine circle, admission to friendships from which they have been as yet excluded, and visiting cards of a more distinguished appearance than those which at present lie upon their table. They are unable to enjoy even the ordinary intercourse of society without an
arrière pensée as to their chance of landing themselves a step higher on the social ladder. From such absurdities the best and most refined women of course are free, but the mass of Englishwomen seldom meet without wondering who on earth each of the others is, and to which county family she belongs.
Humorous as is the spectacle of a crowd of English ladies, each of whom is employed in eyeing the lady next her and asking who she is, and comical as the point of view appears to any one who reflects on the shortness of human life and the littleness of human character, the effect of these feminine weaknesses is one which no one can be sure of escaping. We are afraid that half of the Englishmen who are snobs are made so by Englishwomen. It is impossible for the female portion of any domestic circle to be perpetually dwelling on their own social aspirations without communicating the infection to, or even forcing it upon the male. Wives and daughters become dissatisfied with their husbands' or their fathers' friends. They want to meet and to associate with people whom it is a social credit to know, and who in turn may help them to know somebody beyond. Every fresh acquaintance of distinction, or of fashion, is a sort of milestone, showing the ground that has been travelled over by the family in the direction of their hopes. This sort of fever is very catching. But though men often catch it, they generally catch it from the other sex. And even when they are not impregnated with it themselves, the effect of feminine influence upon them is that they accept their lot with placidity, and acquiesce in the social struggle through which they are dragged.
No man in his senses can wish or hope to order the social life of his belongings according to his own sober judgment. He is compelled to allow them a free rein in the matter, and to abstain from even expressing the astonishment he inwardly feels. Perhaps the world of women is a new world to him, and he feels incapable of regulating any of its movements; or perhaps, if he is wise, he is content with the reflection that little foibles do not altogether spoil real nobility of nature, and takes the bad side of a woman's education with the good. But there are innumerable matters in respect of which he cannot withdraw himself from the feminine influence about him. By degrees he comes to sympathize with the little social disappointments of his family group, and to take pleasure in their little social triumphs, which appear to be so productive of satisfaction and enjoyment to those to whom they fall. But the effect on his character is not usually wholesome. His eye is no longer single. Feminine influence has engrafted on his nature the defects of feminine character, without engrafting on it also its many virtues.
Women usually fail in communicating to men their self-devotion, their gentleness, their piety; all that they manage to communicate amounts to little more than a respect for the observances of religion, and a nervous sensibility to social distinctions.
While the mental development of women continues to be so little studied, it is not surprising that the intellectual influence of the sex should be almost
nil, or that such a modicum of it as they possess should be exerted within a very narrow sphere. It is the fault, no doubt, of our systems of female education that the mental power of the cleverest women really comes in England to very little. In its highest form it amounts to a capacity for conversation on indifferent matters, a genius for music or some other fine art, a turn for talking about the poets of the day, and perhaps for imitating their style with ease, coupled, in exceptional cases, with a talent for guessing double acrostics. To be able to do all this, and to be charming and religious too, is the whole duty of young women.
It would be difficult possibly to fit out an English young lady with the various practical accomplishments that are of use in matrimony, and to make her at the same time an intellectual equal of the other sex. But it would surely be possible to train her to understand more of the general current of the world's ideas, even if she could not devote herself to studying them in detail. What woman has now any notion of the broad outline of history of human thought? All philosophy is a sealed book to her. It is the same with theology and politics. She has not the wildest conception, as a rule, of the grounds on which people think who think differently from herself; and all through life she is content to play the part of a partisan or a devotee with perfect equanimity.
While, however, feminine influence in intellectual subjects is, as it deserves to be, infinitesimal, in practice and in action women are proud of being recognized as useful and sound advisers. As outsiders and spectators they see a good deal of the game, have leisure to watch narrowly all that is going on about them, and a subtle instinct teaches them to tread delicately over all dangerous ground. It is curious how many enemies women make amongst themselves, and yet how many enemies they prevent men from making. They seem to have less of self-control or prudence as far as their own strong feelings and fortunes are concerned, than they have of tact and temper in managing the fortunes and enterprises of others.
There can, for example, be no doubt whatever that the parson who aims at being a bishop before he dies ought to marry early. The great strokes of policy which bring him preferment or popularity are pretty sure to have been devised in moments of happy inspiration, or perhaps during the watches of the night, by a feminine brain. Good mothers make saints and heroes, says the proverb, and beyond a doubt wise wives make bishops. Their influence is not the less real because, unlike that of Mrs. Proudie, it is exerted chiefly behind the scenes. It is possibly because the influence possessed by women is so intangible, depending as it does less on the reason than on the sentiment, affection, and convenience of the other sex, that women are so jealous to assert and to protect it.
[The end]
E. Lynn Linton's essay: Feminine Influence