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M. Marechal (search for this): chapter 5
Massachusetts legislative committee has suggested the same thing; while the Kansas Constitutional Convention came within a dozen votes of expunging the word male from the State Constitution. Written in 1858. Surely, here and now, might poor M. Marechal exclaim, the bitter fruits of the original seed appear. The sad question recurs, whether women ought ever to have tasted of the alphabet. It is true that Eve ruined us all, according to theology, without knowing her letters. Still there iian; all men are equal in having political power, and all women in having none. This is a paradox so evident, and such an anomaly in human progress, that it cannot last forever, without new discoveries in logic, or else a deliberate return to M. Marechal's theory concerning the alphabet. Meanwhile, as the newspapers say, we anxiously await further developments. According to present appearances, the final adjustment lies mainly in the hands of women themselves. Men can hardly be expected t
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 claimsthose 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 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
post of almost certain death, only raised her hands to heaven, and said, Thank God! she did not renounce her true position as woman: she claimed it. When the queen of James I. of Scotland, already immortalized by him in stately verse, won a higher immortality by welcoming to her fair bosom the dagger aimed at his; when the Countess of Buchan hung confined in her iron cage, outside Berwick Castle, in penalty for crowning Robert the Bruce; when the stainless soul of Joan of Arc met God, like Moses, in a burning flame,--these things were as they should be. Man must not monopolize these privileges of peril, birthright of great souls. Serenades and compliments must not replace the nobler hospitality which shares with woman the opportunity of martyrdom. Great administrative duties also, cares of state, for which one should be born gray-headed, how nobly do these sit upon a woman's brow! Each year adds to the storied renown of Elizabeth of England, greatest sovereign of the greatest of
no occasion to peruse Ovid's Art of love, since they know it all in advance; remarks that three quarters of female authors are no better than they should be; maintains that Madame Guion would have been far more useful had she been merely pretty and an ignoramus, such as Nature made her,--that Ruth and Naomi could not read, and Boaz probably would never have married into the family, had they possessed that accomplishment,that the Spartan women did not know the alphabet, nor the Amazons, nor Penelope, nor Andromache, nor Lucretia, nor Joan of Arc, nor Petrarch's Laura, nor the daughters of Charlemagne, nor the three hundred and sixty-five wives of Mohammed; but that Sappho and Madame de Maintenon could read altogether too well; while the case of Saint Brigitta, who brought forth twelve children and twelve books, was clearly exceptional, and afforded no safe precedent. It would seem that the brilliant Frenchman touched the root of the matter. Ought women to learn the alphabet? There
H. Mather Crocker (search for this): chapter 5
ended in Greek and Hebrew. At last came boldly Jacquette Guillaume, in 1665, and threw down the gauntlet in her title-page, Les Dames Illustres; ou par bonnes et fortes Raisons il se prouve que le Sexe Feminin surpasse en toute Sorte de Genre le Sexe Masculin; and with her came Margaret Boufflet and a host of others; and finally, in England, Mary Wollstonecraft, whose famous book, formidable in its day, would seem rather conservative now; and in America, that pious and worthy dame, Mrs. H. Mather Crocker, Cotton Mather's grandchild, who, in 1848, published the first book on the Rights of woman ever written on this side the Atlantic. Meanwhile there have never been wanting men, and strong men, to echo these appeals. From Cornelius Agrippa and his essay (1509) on the excellence of woman and her pre-eminence over man, down to the first youthful thesis of Agassiz, Mens Feminae Viri Animo superior, there has been a succession of voices crying in the wilderness. In England, Anthony Gi
es! Go spin! was the only answer vouchsafed by the Earl of Pembroke to the twice-banished nuns of Wilton. Even now, travellers agree that throughout civilized Europe, with the partial exception of England and France, the profound absorption of the mass of women in household labors renders their general elevation impossible. But with us Americans, and in this age, when all these vast labors arc, being more and more transferred to arms of brass and iron; when Rochester grinds the flour and Lowell weaves the cloth, and the fire on the hearth has gone into black retirement and mourning; when the wiser a virgin is, the less she has to do with oil in her lamp; when the needle has made its last dying speech and confession in the c Song of the Shirt, and the sewing-machine has changed those doleful marches to delightful measures,--how is it possible for the blindest to help seeing that a new era is begun, and that the time has come for woman to learn the alphabet? Nobody asks for any ab
uire des femmes naetait pas un Oeuvre du demon. 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
e, 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 claimsthose 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 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 not
Francoise Saintonges (search for this): chapter 5
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, Francoise 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 naetait pas un Oeuvre du demon. 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, he
Margaret Boufflet (search for this): chapter 5
ensive theme, truly! Then followed the all-accomplished Anna Maria Schurman, in 1645, with her Dissertatio de Ingenii Muliebris ad Doctrinam et meliores Literas Aptitudine, with a few miscellaneous letters appended in Greek and Hebrew. At last came boldly Jacquette Guillaume, in 1665, and threw down the gauntlet in her title-page, Les Dames Illustres; ou par bonnes et fortes Raisons il se prouve que le Sexe Feminin surpasse en toute Sorte de Genre le Sexe Masculin; and with her came Margaret Boufflet and a host of others; and finally, in England, Mary Wollstonecraft, whose famous book, formidable in its day, would seem rather conservative now; and in America, that pious and worthy dame, Mrs. H. Mather Crocker, Cotton Mather's grandchild, who, in 1848, published the first book on the Rights of woman ever written on this side the Atlantic. Meanwhile there have never been wanting men, and strong men, to echo these appeals. From Cornelius Agrippa and his essay (1509) on the excelle
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