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The following article is written by a one-time editor of the Absurd Times. He manages to illustrate the previous article, much much more vividly:
ON WOMEN.
These few words of Jouy, _Sans les femmes le commencement de notre vie
seroit privé de secours, le milieu de plaisirs et la fin de
consolation_, more exactly express, in my opinion, the true praise of
woman than Schiller's poem, _Würde der Frauen_, which is the fruit of
much careful thought and impressive because of its antithesis and use of
contrast. The same thing is more pathetically expressed by Byron in
_Sardanapalus_, Act i, Sc. 2:--
"The very first
Of human life must spring from woman's breast,
Your first small words are taught you from her lips,
Your first tears quench'd by her, and your last sighs
Too often breathed out in a woman's hearing,
When men have shrunk from the ignoble care
Of watching the last hour of him who led them."
Both passages show the right point of view for the appreciation of
women.
One need only look at a woman's shape to discover that she is not
intended for either too much mental or too much physical work. She pays
the debt of life not by what she does but by what she suffers--by the
pains of child-bearing, care for the child, and by subjection to man, to
whom she should be a patient and cheerful companion. The greatest
sorrows and joys or great exhibition of strength are not assigned to
her; her life should flow more quietly, more gently, and less
obtrusively than man's, without her being essentially happier or
unhappier.
* * * * *
Women are directly adapted to act as the nurses and educators of our
early childhood, for the simple reason that they themselves are
childish, foolish, and short-sighted--in a word, are big children all
their lives, something intermediate between the child and the man, who
is a man in the strict sense of the word. Consider how a young girl will
toy day after day with a child, dance with it and sing to it; and then
consider what a man, with the very best intentions in the world, could
do in her place.
* * * * *
With girls, Nature has had in view what is called in a dramatic sense a
"striking effect," for she endows them for a few years with a richness
of beauty and a, fulness of charm at the expense of the rest of their
lives; so that they may during these years ensnare the fantasy of a man
to such a degree as to make him rush into taking the honourable care of
them, in some kind of form, for a lifetime--a step which would not
seem sufficiently justified if he only considered the matter.
Accordingly, Nature has furnished woman, as she has the rest of her
creatures, with the weapons and implements necessary for the protection
of her existence and for just the length of time that they will be of
service to her; so that Nature has proceeded here with her usual
economy. Just as the female ant after coition loses her wings, which
then become superfluous, nay, dangerous for breeding purposes, so for
the most part does a woman lose her beauty after giving birth to one or
two children; and probably for the same reasons.
Then again we find that young girls in their hearts regard their
domestic or other affairs as secondary things, if not as a mere jest.
Love, conquests, and all that these include, such as dressing, dancing,
and so on, they give their serious attention.
* * * * *
The nobler and more perfect a thing is, the later and slower is it in
reaching maturity. Man reaches the maturity of his reasoning and mental
faculties scarcely before he is eight-and-twenty; woman when she is
eighteen; but hers is reason of very narrow limitations. This is why
women remain children all their lives, for they always see only what is
near at hand, cling to the present, take the appearance of a thing for
reality, and prefer trifling matters to the most important. It is by
virtue of man's reasoning powers that he does not live in the present
only, like the brute, but observes and ponders over the past and future;
and from this spring discretion, care, and that anxiety which we so
frequently notice in people. The advantages, as well as the
disadvantages, that this entails, make woman, in consequence of her
weaker reasoning powers, less of a partaker in them. Moreover, she is
intellectually short-sighted, for although her intuitive understanding
quickly perceives what is near to her, on the other hand her circle of
vision is limited and does not embrace anything that is remote; hence
everything that is absent or past, or in the future, affects women in a
less degree than men. This is why they have greater inclination for
extravagance, which sometimes borders on madness. Women in their hearts
think that men are intended to earn money so that they may spend it, if
possible during their husband's lifetime, but at any rate after his
death.
As soon as he has given them his earnings on which to keep house they
are strengthened in this belief. Although all this entails many
disadvantages, yet it has this advantage--that a woman lives more in the
present than a man, and that she enjoys it more keenly if it is at all
bearable. This is the origin of that cheerfulness which is peculiar to
woman and makes her fit to divert man, and in case of need, to console
him when he is weighed down by cares. To consult women in matters of
difficulty, as the Germans used to do in old times, is by no means a
matter to be overlooked; for their way of grasping a thing is quite
different from ours, chiefly because they like the shortest way to the
point, and usually keep their attention fixed upon what lies nearest;
while we, as a rule, see beyond it, for the simple reason that it lies
under our nose; it then becomes necessary for us to be brought back to
the thing in order to obtain a near and simple view. This is why women
are more sober in their judgment than we, and why they see nothing more
in things than is really there; while we, if our passions are roused,
slightly exaggerate or add to our imagination.
It is because women's reasoning powers are weaker that they show more
sympathy for the unfortunate than men, and consequently take a kindlier
interest in them. On the other hand, women are inferior to men in
matters of justice, honesty, and conscientiousness. Again, because their
reasoning faculty is weak, things clearly visible and real, and
belonging to the present, exercise a power over them which is rarely
counteracted by abstract thoughts, fixed maxims, or firm resolutions, in
general, by regard for the past and future or by consideration for what
is absent and remote. Accordingly they have the first and principal
qualities of virtue, but they lack the secondary qualities which are
often a necessary instrument in developing it. Women may be compared in
this respect to an organism that has a liver but no gall-bladder.[9] So
that it will be found that the fundamental fault in the character of
women is that they have no "_sense of justice_." This arises from their
deficiency in the power of reasoning already referred to, and
reflection, but is also partly due to the fact that Nature has not
destined them, as the weaker sex, to be dependent on strength but on
cunning; this is why they are instinctively crafty, and have an
ineradicable tendency to lie. For as lions are furnished with claws and
teeth, elephants with tusks, boars with fangs, bulls with horns, and the
cuttlefish with its dark, inky fluid, so Nature has provided woman for
her protection and defence with the faculty of dissimulation, and all
the power which Nature has given to man in the form of bodily strength
and reason has been conferred on woman in this form. Hence,
dissimulation is innate in woman and almost as characteristic of the
very stupid as of the clever. Accordingly, it is as natural for women to
dissemble at every opportunity as it is for those animals to turn to
their weapons when they are attacked; and they feel in doing so that in
a certain measure they are only making use of their rights. Therefore a
woman who is perfectly truthful and does not dissemble is perhaps an
impossibility. This is why they see through dissimulation in others so
easily; therefore it is not advisable to attempt it with them. From the
fundamental defect that has been stated, and all that it involves,
spring falseness, faithlessness, treachery, ungratefulness, and so on.
In a court of justice women are more often found guilty of perjury than
men. It is indeed to be generally questioned whether they should be
allowed to take an oath at all. From time to time there are repeated
cases everywhere of ladies, who want for nothing, secretly pocketing and
taking away things from shop counters.
* * * * *
Nature has made it the calling of the young, strong, and handsome men to
look after the propagation of the human race; so that the species may
not degenerate. This is the firm will of Nature, and it finds its
expression in the passions of women. This law surpasses all others in
both age and power. Woe then to the man who sets up rights and interests
in such a way as to make them stand in the way of it; for whatever he
may do or say, they will, at the first significant onset, be
unmercifully annihilated. For the secret, unformulated, nay, unconscious
but innate moral of woman is: _We are justified in deceiving those who,
because they care a little for us_,--_that is to say for the
individual_,--_imagine they have obtained rights over the species. The
constitution, and consequently the welfare of the species, have been put
into our hands and entrusted to our care through the medium of the next
generation which proceeds from us; let us fulfil our duties
conscientiously_.
But women are by no means conscious of this leading principle _in
abstracto_, they are only conscious of it _in concreto_, and have no
other way of expressing it than in the manner in which they act when the
opportunity arrives. So that their conscience does not trouble them so
much as we imagine, for in the darkest depths of their hearts they are
conscious that in violating their duty towards the individual they have
all the better fulfilled it towards the species, whose claim upon them
is infinitely greater. (A fuller explanation of this matter may be found
in vol. ii., ch. 44, in my chief work, _Die Welt als Wille und
Vorstellung_.)
Because women in truth exist entirely for the propagation of the race,
and their destiny ends here, they live more for the species than for the
individual, and in their hearts take the affairs of the species more
seriously than those of the individual. This gives to their whole being
and character a certain frivolousness, and altogether a certain tendency
which is fundamentally different from that of man; and this it is which
develops that discord in married life which is so prevalent and almost
the normal state.
It is natural for a feeling of mere indifference to exist between men,
but between women it is actual enmity. This is due perhaps to the fact
that _odium figulinum_ in the case of men, is limited to their everyday
affairs, but with women embraces the whole sex; since they have only one
kind of business. Even when they meet in the street, they look at each
other like Guelphs and Ghibellines. And it is quite evident when two
women first make each other's acquaintance that they exhibit more
constraint and dissimulation than two men placed in similar
circumstances. This is why an exchange of compliments between two women
is much more ridiculous than between two men. Further, while a man will,
as a rule, address others, even those inferior to himself, with a
certain feeling of consideration and humanity, it is unbearable to see
how proudly and disdainfully a lady of rank will, for the most part,
behave towards one who is in a lower rank (not employed in her service)
when she speaks to her. This may be because differences of rank are much
more precarious with women than with us, and consequently more quickly
change their line of conduct and elevate them, or because while a
hundred things must be weighed in our case, there is only one to be
weighed in theirs, namely, with which man they have found favour; and
again, because of the one-sided nature of their vocation they stand in
closer relationship to each other than men do; and so it is they try to
render prominent the differences of rank.
* * * * *
It is only the man whose intellect is clouded by his sexual instinct
that could give that stunted, narrow-shouldered, broad-hipped, and
short-legged race the name of _the fair sex_; for the entire beauty of
the sex is based on this instinct. One would be more justified in
calling them the _unaesthetic sex_ than the beautiful. Neither for
music, nor for poetry, nor for fine art have they any real or true sense
and susceptibility, and it is mere mockery on their part, in their
desire to please, if they affect any such thing.
This makes them incapable of taking a purely objective interest in
anything, and the reason for it is, I fancy, as follows. A man strives
to get _direct_ mastery over things either by understanding them or by
compulsion. But a woman is always and everywhere driven to _indirect_
mastery, namely through a man; all her _direct_ mastery being limited to
him alone. Therefore it lies in woman's nature to look upon everything
only as a means for winning man, and her interest in anything else is
always a simulated one, a mere roundabout way to gain her ends,
consisting of coquetry and pretence. Hence Rousseau said, _Les femmes,
en général, n'aiment aucun art, ne se connoissent à aucun et n'ont aucun
génie_ (Lettre à d'Alembert, note xx.). Every one who can see through a
sham must have found this to be the case. One need only watch the way
they behave at a concert, the opera, or the play; the childish
simplicity, for instance, with which they keep on chattering during the
finest passages in the greatest masterpieces. If it is true that the
Greeks forbade women to go to the play, they acted in a right way; for
they would at any rate be able to hear something. In our day it would be
more appropriate to substitute _taceat mulier in theatro_ for _taceat
mulier in ecclesia_; and this might perhaps be put up in big letters on
the curtain.
Nothing different can be expected of women if it is borne in mind that
the most eminent of the whole sex have never accomplished anything in
the fine arts that is really great, genuine, and original, or given to
the world any kind of work of permanent value. This is most striking in
regard to painting, the technique of which is as much within their reach
as within ours; this is why they pursue it so industriously. Still, they
have not a single great painting to show, for the simple reason that
they lack that objectivity of mind which is precisely what is so
directly necessary in painting. They always stick to what is subjective.
For this reason, ordinary women have no susceptibility for painting at
all: for _natura non facet saltum_. And Huarte, in his book which has
been famous for three hundred years, _Examen de ingenios para las
scienzias_, contends that women do not possess the higher capacities.
Individual and partial exceptions do not alter the matter; women are and
remain, taken altogether, the most thorough and incurable philistines;
and because of the extremely absurd arrangement which allows them to
share the position and title of their husbands they are a constant
stimulus to his _ignoble_ ambitions. And further, it is because they are
philistines that modern society, to which they give the tone and where
they have sway, has become corrupted. As regards their position, one
should be guided by Napoleon's maxim, _Les femmes n'ont pas de rang_;
and regarding them in other things, Chamfort says very truly: _Elles
sont faites pour commercer avec nos faiblesses avec notre folie, mais
non avec notre raison. Il existe entre elles et les hommes des
sympathies d'épiderme et très-peu de sympathies d'esprit d'âme et de
caractère_. They are the _sexus sequior_, the second sex in every
respect, therefore their weaknesses should be spared, but to treat women
with extreme reverence is ridiculous, and lowers us in their own eyes.
When nature divided the human race into two parts, she did not cut it
exactly through the middle! The difference between the positive and
negative poles, according to polarity, is not merely qualitative but
also quantitative. And it was in this light that the ancients and people
of the East regarded woman; they recognised her true position better
than we, with our old French ideas of gallantry and absurd veneration,
that highest product of Christian-Teutonic stupidity. These ideas have
only served to make them arrogant and imperious, to such an extent as to
remind one at times of the holy apes in Benares, who, in the
consciousness of their holiness and inviolability, think they can do
anything and everything they please.
In the West, the woman, that is to say the "lady," finds herself in a
_fausse position_; for woman, rightly named by the ancients _sexus
sequior_, is by no means fit to be the object of our honour and
veneration, or to hold her head higher than man and to have the same
rights as he. The consequences of this _fausse position_ are
sufficiently clear. Accordingly, it would be a very desirable thing if
this Number Two of the human race in Europe were assigned her natural
position, and the lady-grievance got rid of, which is not only ridiculed
by the whole of Asia, but would have been equally ridiculed by Greece
and Rome. The result of this would be that the condition of our social,
civil, and political affairs would be incalculably improved. The Salic
law would be unnecessary; it would be a superfluous truism. The European
lady, strictly speaking, is a creature who should not exist at all; but
there ought to be housekeepers, and young girls who hope to become such;
and they should be brought up not to be arrogant, but to be domesticated
and submissive. It is exactly because there are _ladies_ in Europe that
women of a lower standing, that is to say, the greater majority of the
sex, are much more unhappy than they are in the East. Even Lord Byron
says (_Letters and Papers_, by Thomas Moore, vol. ii. p. 399), _Thought
of the state of women under the ancient Greeks--convenient enough.
Present state, a remnant of the barbarism of the chivalric and feudal
ages--artificial and unnatural. They ought to mind home--and be well fed
and clothed--but not mixed in society. Well educated, too, in
religion--but to read neither poetry nor politics--nothing but books of
piety and cookery. Music--drawing--dancing--also a little gardening and
ploughing now and then. I have seen them mending the roads in Epirus
with good success. Why not, as well as hay-making and milking_?
* * * * *
In our part of the world, where monogamy is in force, to marry means to
halve one's rights and to double one's duties. When the laws granted
woman the same rights as man, they should also have given her a
masculine power of reason. On the contrary, just as the privileges and
honours which the laws decree to women surpass what Nature has meted out
to them, so is there a proportional decrease in the number of women who
really share these privileges; therefore the remainder are deprived of
their natural rights in so far as the others have been given more than
Nature accords.
For the unnatural position of privilege which the institution of
monogamy, and the laws of marriage which accompany it, assign to the
woman, whereby she is regarded throughout as a full equivalent of the
man, which she is not by any means, cause intelligent and prudent men to
reflect a great deal before they make so great a sacrifice and consent
to so unfair an arrangement. Therefore, whilst among polygamous nations
every woman finds maintenance, where monogamy exists the number of
married women is limited, and a countless number of women who are
without support remain over; those in the upper classes vegetate as
useless old maids, those in the lower are reduced to very hard work of a
distasteful nature, or become prostitutes, and lead a life which is as
joyless as it is void of honour. But under such circumstances they
become a necessity to the masculine sex; so that their position is
openly recognised as a special means for protecting from seduction those
other women favoured by fate either to have found husbands, or who hope
to find them. In London alone there are 80,000 prostitutes. Then what
are these women who have come too quickly to this most terrible end but
human sacrifices on the altar of monogamy? The women here referred to
and who are placed in this wretched position are the inevitable
counterbalance to the European lady, with her pretensions and arrogance.
Hence polygamy is a real benefit to the female sex, taking it _as a
whole_. And, on the other hand, there is no reason why a man whose wife
suffers from chronic illness, or remains barren, or has gradually become
too old for him, should not take a second. Many people become converts
to Mormonism for the precise reasons that they condemn the unnatural
institution of monogamy. The conferring of unnatural rights upon women
has imposed unnatural duties upon them, the violation of which, however,
makes them unhappy. For example, many a man thinks marriage unadvisable
as far as his social standing and monetary position are concerned,
unless he contracts a brilliant match. He will then wish to win a woman
of his own choice under different conditions, namely, under those which
will render safe her future and that of her children. Be the conditions
ever so just, reasonable, and adequate, and she consents by giving up
those undue privileges which marriage, as the basis of civil society,
alone can bestow, she must to a certain extent lose her honour and lead
a life of loneliness; since human nature makes us dependent on the
opinion of others in a way that is completely out of proportion to its
value. While, if the woman does not consent, she runs the risk of being
compelled to marry a man she dislikes, or of shrivelling up into an old
maid; for the time allotted to her to find a home is very short. In view
of this side of the institution of monogamy, Thomasius's profoundly
learned treatise, _de Concubinatu_, is well worth reading, for it shows
that, among all nations, and in all ages, down to the Lutheran
Reformation, concubinage was allowed, nay, that it was an institution,
in a certain measure even recognised by law and associated with no
dishonour. And it held this position until the Lutheran Reformation,
when it was recognised as another means for justifying the marriage of
the clergy; whereupon the Catholic party did not dare to remain
behindhand in the matter.
It is useless to argue about polygamy, it must be taken as a fact
existing everywhere, the _mere regulation_ of which is the problem to be
solved. Where are there, then, any real monogamists? We all live, at any
rate for a time, and the majority of us always, in polygamy.
Consequently, as each man needs many women, nothing is more just than to
let him, nay, make it incumbent upon him to provide for many women. By
this means woman will be brought back to her proper and natural place as
a subordinate being, and _the lady_, that monster of European
civilisation and Christian-Teutonic stupidity, with her ridiculous claim
to respect and veneration, will no longer exist; there will still be
_women_, but no _unhappy women_, of whom Europe is at present full. The
Mormons' standpoint is right.
* * * * *
In India no woman is ever independent, but each one stands under the
control of her father or her husband, or brother or son, in accordance
with the law of Manu.
It is certainly a revolting idea that widows should sacrifice themselves
on their husband's dead body; but it is also revolting that the money
which the husband has earned by working diligently for all his life, in
the hope that he was working for his children, should be wasted on her
paramours. _Medium tenuere beati_. The first love of a mother, as that
of animals and men, is purely _instinctive_, and consequently ceases
when the child is no longer physically helpless. After that, the first
love should be reinstated by a love based on habit and reason; but this
often does not appear, especially where the mother has not loved the
father. The love of a father for his children is of a different nature
and more sincere; it is founded on a recognition of his own inner self
in the child, and is therefore metaphysical in its origin.
In almost every nation, both of the new and old world, and even among
the Hottentots, property is inherited by the male descendants alone; it
is only in Europe that one has departed from this. That the property
which men have with difficulty acquired by long-continued struggling and
hard work should afterwards come into the hands of women, who, in their
want of reason, either squander it within a short time or otherwise
waste it, is an injustice as great as it is common, and it should be
prevented by limiting the right of women to inherit. It seems to me that
it would be a better arrangement if women, be they widows or daughters,
only inherited the money for life secured by mortgage, but not the
property itself or the capital, unless there lacked male descendants. It
is men who make the money, and not women; therefore women are neither
justified in having unconditional possession of it nor capable of
administrating it. Women should never have the free disposition of
wealth, strictly so-called, which they may inherit, such as capital,
houses, and estates. They need a guardian always; therefore they should
not have the guardianship of their children under any circumstances
whatever. The vanity of women, even if it should not be greater than
that of men, has this evil in it, that it is directed on material
things--that is to say, on their personal beauty and then on tinsel,
pomp, and show. This is why they are in their right element in society.
This it is which makes them inclined to be _extravagant_, especially
since they possess little reasoning power. Accordingly, an ancient
writer says, [Greek: Gunae to synolon esti dapanaeron physei].[10] Men's
vanity, on the other hand, is often directed on non-material advantages,
such as intellect, learning, courage, and the like. Aristotle explains
in the _Politics_[11] the great disadvantages which the Spartans brought
upon themselves by granting too much to their women, by allowing them
the right of inheritance and dowry, and a great amount of freedom; and
how this contributed greatly to the fall of Sparta. May it not be that
the influence of women in France, which has been increasing since Louis
XIII.'s time, was to blame for that gradual corruption of the court and
government which led to the first Revolution, of which all subsequent
disturbances have been the result? In any case, the false position of
the female sex, so conspicuously exposed by the existence of the "lady,"
is a fundamental defect in our social condition, and this defect,
proceeding from the very heart of it, must extend its harmful influence
in every direction. That woman is by nature intended to obey is shown by
the fact that every woman who is placed in the unnatural position of
absolute independence at once attaches herself to some kind of man, by
whom she is controlled and governed; this is because she requires a
master. If she, is young, the man is a lover; if she is old, a priest.
