Kitobni o'qish: «Rambles in Womanland»

PART I
RAMBLES IN WOMANLAND

CHAPTER I
THOUGHTS ON LIFE IN GENERAL

Cupid will cause men to do many things; so will cupidity.

I like economy too much as a virtue not to loathe it when it becomes a vice.

Many virtues, when carried too far, become vices.

Envy is a vice which does not pay. If you let your envy be apparent, you advertise your failure.

Nothing is less common than common-sense.

Whenever you can, pay cash for what you buy. A bill owing is like port wine – it generally improves by keeping.

There are people whose signature has no more significance at the end of a letter of insults than it has value at the bottom of a cheque.

The hardest thing to do in life is to make a living dishonestly for any length of time.

The harm that happens to others very seldom does us any good, and the good that happens to them very seldom does us any harm. People who are successful are neither envious, jealous, nor revengeful.

Very often a man says, 'I have made a fool of myself!' who should only accuse his father.

A contract is a collection of clauses signed by two honourable persons who take each other for scoundrels.

Many people make a noise for the simple reason that, like drums, they are empty. Many others think themselves deep who are only hollow.

Never have anything to do with women in whose houses you never see a man. You may say what you like, but I have heard many women admit that the presence of a man adds a great deal of respectability to a house.

If you cannot prevent evil, try not to see it. What we do not know does not hurt us.

A self-conscious man is sometimes one who is aware of his worth; a conceited man is generally one who is not aware of his unworthiness.

Many a saint in a small provincial town is a devil of a dog in the Metropolis. Life in small towns is like life in glass-houses. The fear of the neighbour is the beginning of wisdom.

Great revolutions were not caused by great grievances or even great sufferings, but by great injustices.

Revolutions, like new countries, are often started by somewhat objectionable adventurers. When they have been successful, steady and honest people come in.

The good diplomatist is not the one who forces events, but the one who foresees them, and, when they come, knows how to make the best of them. The good diplomatist is not the one who successfully takes people in, but the one who, when he has discovered who are his true friends, sticks to them through thick and thin.

I prefer unrighteousness to self-righteousness. The unrighteous man may see the error of his ways and improve. He may even be lovable. The self-righteous man is unteachable, uncharitable, unloving, unlovable, and unlovely.

You can judge the social standing of a woman from the way she sits down.

A woman may love a man she has hated, never one she has despised, seldom one who has been indifferent to her.

A woman is seldom jealous of another on account of her intellectual attainments, but if her bosom friend has on purpose or by mere chance eclipsed her by her dress at a party, they will probably be no longer on speaking terms.

Scientific men are generally the most honest of men, because their minds are constantly bent on the pursuit of truth.

It requires a head better screwed on the shoulders to stand success than to endure misfortune.

The world is not ruled by men of talent, but by men of character.

A vain man speaks either well or ill of himself. A modest man never speaks of himself at all.

CHAPTER II
OH, YOU MEN!

The Paris Presse had asked its male readers to mention which virtue they most admire in women. Here is the result, with the number of votes obtained by each virtue, and truly it is not an edifying result:

Surely, here is food for reflections and comments. Economy, order, and devotion head the list; chastity and self-abnegation figure at the bottom. I should have imagined the last two virtues would have obtained the maximum of votes.

And is it not wonderful that the most beautiful trait in a woman's character – I mean Loyalty – should be altogether omitted from this list of twenty-one most characteristic virtues in women? Are we to conclude that loyalty is a virtue for men alone, such as willpower, magnanimity, energy, bravery, and straightforwardness?

And Sincerity, that most indispensable and precious virtue, which is supposed to make the friendship of men so valuable, is it not also a virtue that we should value in women?

Do men mean to say that loyalty and sincerity should not be or could not be expected to be found in women? Woman must be sweet, of course, and be economical. She must charm men and keep their house on the principles of the strictest order. Lovely!

I know men who allow their wives £1 a day to keep their houses in plenty, and who spend £2 every day at their club. Whatever the husband does, however, the wife must be faithful, and possess patience and self-abnegation. She must be resigned, and, mind you, always amiable and cheerful.

Poor dear fellow! the truth is, that when a man has spent a jolly evening at his club with the 'boys,' it is devilishly hard on him to come home at one or two in the morning and to find his wife not amiable, not cheerful, but suffering from the dumps, and, maybe, not even patient enough to have waited for him. Sometimes she does worse than this, the wretch! She suffers from toothache or neuralgia. What of that? She should be patient, resigned, amiable, and cheerful; c'est son métier.

Yes, on the threshold of the twentieth century we find man still considering woman as a pet animal or a nice little beast of burden; sometimes as both. I really should feel prouder of my sex if they would only be kind enough to assert that men are not beings inferior to monkeys and birds.

For monkeys have but one rule of morality for the manners of both sexes, and birds share with their mates the duties of nest-building and feeding the little ones. The latter even go further. When the female bird does her little house duties in the nursery, the male entertains her with a song in order to keep her cheerful.

Marriage will be a failure as long as men are of opinion that fidelity, patience, devotion, amiability, cheerfulness, and self-abnegation are virtues expected of women only; marriage will be a failure as long as it is a firm, the two partners of which do not bring about the same capital of qualities, as long as what is bad in the goose is not bad in the gander.

Certainly I like to see in a man a more powerful will than in a woman; I like to see more sweetness in a woman than in a man. In other words, I like to see certain virtues or qualities more accentuated in a man, others more accentuated in a woman; but, so far as fidelity, kindness, order, patience, industry, discretion, courage, devotion, self-abnegation, wisdom, honesty, sincerity, amiability, and loyalty are concerned, I absolutely deny that they should be womanly virtues only. They are virtues that a man should expect to find in a woman as well as a woman in a man.

Oh, you men, most illogical creatures in the world! You call woman a weak being, but, although you make laws to protect children, you make none to protect women. Nay, on that woman whom you call weak you impose infallibility. When you strong, bearded men get out of the path of duty you say: 'The flesh is weak'; but when it is a woman who does there is no indulgence, no mercy, no pity. No extenuating circumstances are admitted.

What you most admire in women is chastity. If so, how dare you leave unpunished the man who takes it away from them? How is it that you receive him in your club, welcome him in your house, and not uncommonly congratulate him on his good fortune?

I hear you constantly complain that women are too fond of dress, too careless of the money that you make by the sweat of your brow, too frivolous, too fond of pleasure, and that matrimony becomes, on that account, more and more impossible.

Let me assure you that there are many young girls, brought up by thoughtful mothers to be cheerful, devoted, and careful wives; but, as a rule, you despise them. You are attracted by the best dressed ones, and you go and offer your heart to the bird with fine feathers. You take the rose, and disdain to look at the violet. How illogical of you to make complaints! You only get what you want, and, later on, what you deserve.

The law, made by man, and the customs exact virtue incarnate in woman. She is to have neither weaknesses, senses, nor passions. Whatever her husband does, she must be patient and resigned.

The laws and customs would be much wiser if, instead of demanding infallibility of women, they were to make women's duties and virtues easier by showing less indulgence for men, and by declaring that, in matrimony, the same conjugal virtues are expected alike of men as of women.

CHAPTER III
THE ROSE, THE LILY, AND THE VIOLET; OR, HOW DIFFERENT METHODS APPEAL TO DIFFERENT WOMEN

The man butterfly is the most dangerous member of society. He is generally handsome, amiable, persuasive, and witty. He may be in succession cheerful, light-hearted, poetical, and sentimental.

If he comes to the rose, he says to her in his sweetest voice: 'You are beautiful, and I love you tenderly, ardently. I feel I can devote my whole life to you. If you can love me, I can reward your love with a century of constancy and faithfulness.'

'Oh!' says the rose, with an air of incredulity, 'I know what the faithfulness of the butterfly is.'

'There are all sorts of butterflies,' he gently intimates; 'I know that some of them have committed perjury and deceived roses, but I am not one of them. Of the butterfly I have only the wings, to always bring me back to you. I am a one-rose butterfly; if the others are inconstant, unfaithful, liars, I am innocent of their faults. I swear, if you will not listen to me, I shall die, and in dying for you there will be happiness still.'

The rose is touched, moved and charmed with this passionate language. 'How he loves me!' she thinks. 'After all, if butterflies are generally perfidious, it is not his fault; he is not one of that sort.'

The rose yields; she gives up to him her whole soul, all her most exquisite perfume. After he is saturated, he takes his flight.

'Where are you going?' asks the rose.

'Where am I going?' he says, with a protecting sneer. 'Why, I am going to visit the other flowers, your rivals.'

'But you swore you would be faithful to me!'

'I know, my dear; a butterfly's oath, nothing more. You should have been wiser, and not allowed yourself to be taken in.'

Then he goes in the neighbourhood of a beautiful, haughty, vain lily. Meantime an ugly bumble comes near the rose and tries to sting her. She calls the butterfly to her help, but he does not even deign to answer. For him the rose is the past and the lily the present. He is no more grateful than he is faithful.

WHEN HE MEETS THE LILY

With the lily, whom he understands well, he knows he has to proceed in quite a different manner. He must use flattery.

'Imagine, lovely lily,' he says to her, 'that this silly and vain rose thinks she is the queen of flowers. She is beautiful, no doubt, but what is her beauty compared to yours? What is her perfume? Almost insipid compared to your enchanting, intoxicating fragrance. What is her shape compared to your glorious figure? Why, she looks like a pink cabbage. Is not, after all, pure whiteness incomparable? My dear lady, you are above competition.'

The vain lily listens with attention and pleasure. The wily butterfly sees he is making progress. He goes on flattering, then risks a few words of love.

'Ah!' sighs the lily, 'if you were not a fickle butterfly, I might believe half of what you say!'

'You do not know me!' he exclaims indignantly. 'I have only the shape of a butterfly; I have not the heart of one. How could I be unfaithful to you if you loved me? Are you not the most beautiful of flowers? How could it be possible for me to prefer any other to you? No, no; for the rest of my life there will be but the lily for me.'

The vanity of the lily is flattered, she believes him, and gives herself up to the passionate embrace of the butterfly.

'Oh, beloved one,' she exclaims in ecstasy, 'you will love me for ever; you will always be mine as I am yours!'

'To tell you the truth, my dear lily,' says the butterfly coolly, 'you are very nice, but your perfume is rather strong, a little vulgar, and one gets tired of it quickly. I am not sure that I do not prefer the rose to you. Now, be good, and let me go quickly. I am a butterfly. I cannot help my nature; I was made like that. Good-bye!'

THE MODEST VIOLET

Then he flies towards a timid violet, modestly hidden in the ivy near the wall. Her sweet odour reveals her presence. So he stops and says to her:

'Sweet, exquisite violet, how I do love you! Other flowers may be beautiful, my darling, but that is all. You, besides, are good and modest; as for your sweet, delicious perfume, it is absolutely beyond competition. I might admire a rose or a lily for a moment, lose my head over them, but not my heart. You alone can inspire sincere and true love. If you will marry me – for you do not imagine that I could ask you to love me without at the same time asking you to be my wife – we will lead a quiet, retired life of eternal bliss, hidden in the ivy, far from the noise and the crowd.'

'This would be beautiful,' says the violet, 'but I am afraid you are too brilliant for me, and I too modest and humble for you. I have been warned against you. People say you are fickle.'

'Who could have slandered me so? Your modesty is the very thing that has attracted me to you. I have crossed the garden without looking at any other flower in order to come to you straight. What I want is a heart like yours – tender, faithful – a heart that I may feel is mine for the rest of my days.'

And he swears his love, always promising matrimony as soon as a few difficulties, 'over which he has no control,' are surmounted. The poor little violet is fascinated, won; she loves him, and gives herself to him; but it is not long before he goes.

'Surely,' she says, with her eyes filled with tears, 'you are not going to abandon me. You are not going to leave me to fight the great big battle of life alone, with all the other flowers of the garden to sneer at me and despise me! Oh no, dear; I have loved you with my modest soul; I have given you all I have in the world. No, no, you are not going away, never to return again! It would be too cruel! No, the world is not so bad as that; you will return, won't you?'

'I feel very sorry for you, dear – really very sorry; but, you see, I cannot. I am a gentleman, and I have my social position to think of. I am sure you understand that. You say you are fond of me; then you will put yourself in my place, and conclude that I have done the best I could for you. Good-bye! Forget me as quickly as you can.'

The little violet commits suicide; and the butterfly, reading an account of it in the following day's papers, has not even a tear to shed, no remorse, no regret.

A SHINING SOCIAL LIGHT

He is called by his club friends 'a devil of a fellow with the girls,' and that is almost meant as a compliment. As for the women of the very best society, he is thought rather enterprising and dangerous; but I have never heard that, for his conduct, he has ever been turned out of a respectable house or of a decent club.

There is one drawback to the perfect happiness of the butterfly: he is generally in love with a worthless woman, who makes a fool of him.

CHAPTER IV
WOMEN LOVE BETTER THAN MEN

How many people understand what love means? How many appreciate it? How many ever realize what it is? For some it is a more or less sickly sentiment, for others merely violent desires.

Alas! it requires so many qualifications to appreciate love that very few people are sufficiently free from some vulgarity or other to be worthy of speaking of love without profanity.

Love requires too much constancy to suit the light-hearted, too much ardour to suit calm temperaments, too much reserve to suit violent constitutions, too much delicacy to suit people destitute of refinement, too much enthusiasm to suit cool hearts, too much diplomacy to suit the simple-minded, too much activity to suit indolent characters, too many desires to suit the wise.

See what love requires to be properly and thoroughly appreciated, and you will easily understand why it must be in woman's nature to love better and longer than man.

Men can worship better than women, but women can love better than men. Of this there can be no doubt.

Very often women believe that they are loved when they are only ardently desired because they are beautiful, piquant, elegant, rich, difficult to obtain, and because men are violent, ambitious, wilful, and obstinate; and the more obstacles there are in their way, the more bent they feel on triumphing over difficulties.

To obtain a woman men will risk their lives, ruin themselves, commit any act of folly or extravagance which you care to name. Women are flattered by these follies and extravagances due to motives of very different characters; but they mistake passion for love.

Yet passion is very seldom compatible with true love. Passion is as fickle as love is constant. Passion is but a proof of vanity and selfishness.

Woman is only the pretext for the display of it. Singers, actresses, danseuses, all women detached from that shade and mystery in which love delights in dwelling, women who give to the public all the treasures of their beauty, amiability, and talent are those who inspire in men the most violent passions, but they are seldom truly loved unless they consent to retire from the glare of the footlights and withdraw to the shade.

Passion excites vanity, noise, envy: it plays to the gallery. Love seeks retirement, and prefers a moss bank against some wall covered with ivy, some solitude where silence is so perfect that two hearts can hear each other beat, where space is so small that lips must forcibly meet.

The man who takes his bride to Paris for the honeymoon does not really love her. If he loves truly he will take her to the border of a forest in some secluded, picturesque spot, where nature will act as a church in which both will fervently worship.

Now, with very few exceptions, women understand these things much better than men. They are born with feelings of delicacy and refinement that only few men can acquire or develop; they are more earnest, more poetical, better diplomatists, and of temperaments generally more artistic.

Besides – and it is in this that they are infinitely superior to men – whereas many men see their love cooled by possession, all women see theirs increased and sealed by it.

The moment a woman is possessed by the man she loves, she belongs to him body, heart, and soul. Her love is the occupation of her life, her only thought, and, I may add without the slightest idea of irreverence, her religion.

She loves that man as she does God. If all men could only be sufficiently impressed with this fact, how kind and devoted to women they would be!

CHAPTER V
IS WOMAN A RESPONSIBLE BEING?

There are nations still in existence where women are denied the possession of a soul; but these nations are not civilized. Now, Germany and England are civilized nations, yet I am not sure that some Germans and Englishmen really admit that women are beings possessed of a mind.

I have constantly heard Englishmen of 'the good old school' say: 'If a man steals my horse, my dog, my poultry, I have him arrested, and he gets a few months' imprisonment; if he steals my wife, he remains at large, unmolested. Yet, is not my wife my most valuable property?' And that good Englishman is absolutely persuaded that his argument is unanswerable.

The other day, in a German paper, I read the following exquisitely delicious remark: 'We have a treaty of extradition with Switzerland. If the man Giron had stolen the least valuable horse of the Crown Prince of Saxony, we could have had him arrested in Geneva and returned to us; but as he only stole the wife of that prince, the mother of his children, we can do nothing.'

From all this we are bound to conclude that, in the eyes of many Germans and some Englishmen, a woman is like a horse or any other animal, a thing, a 'brute of no understanding,' a being without a mind. In my ignorance I thought that when women left their husbands to follow other men, they were, rightly or wrongly, using their own minds, acting on their own responsibility and on their own good or bad judgment.

In other words, I thought that they were thinking beings.

When a man steals a horse, he takes him by the mane or the mouth and pulls him away with him. He does not say to the animal, 'I like you; I will treat you better than your master; will you come with me?' He steals him, as he would an inanimate thing.

When a man asks a woman to elope with him, he says to her: 'I love you, I know you love me; leave your husband, who makes you unhappy, and come with me, who will make you happy.' She reflects, and, through feelings of despair, of love, of passion, she yields, and answers, 'Yes, I will.'

Now, her resolution may be most reprehensible, her conduct immoral; she may be a fool, anything you like, but she is not carried off by force. She acts of her own accord and free will, and is, I imagine, prepared to meet the consequences of her actions.

I have heard an English magistrate say to a man whose wife was accused of disorderly conduct: 'You should look after your wife better than you do, and, in future, I will make you responsible for what she does. To-day I will impose a fine of ten shillings. If you pay it, I will set her free.'

Now, this argument would be fairly good if the accused had been a dog. I should understand a magistrate saying to a man: 'Your dog is a nuisance and a source of danger to your neighbours; if he causes any more damage, if I hear again that he has killed your neighbour's cat, eaten his poultry, or bitten his children, I will hold you responsible, and make you pay the damages, plus some compensation.' But a wife! – inasmuch that, mind you, when a woman has committed a murder in England, it is she who is hanged, not her husband.

I believe that women are quite prepared to accept the responsibility of their actions. The emancipation of woman should be an accomplished fact by the declaration that she can do evil as well as good. And I am sure that if she wants credit for whatever good she does, she is also ready to accept the consequences of the mischief, to herself or to others, which she may make.