Maids Wives and Bachelors by Amelia Edith Huddleston Barr (best value ebook reader .txt) 📕

she makes her drawing-room the forum for women with queer domestic views, for "Physical Culture" women, and such-like characters. The things our grandmothers went down to their graves without knowing she talks about in unmistakable terms before unmarried girls. A certain mother who boldly defended her opinion that "girls should not be kept ignorant as a means for keeping them innocent," permitted her own daughter to be present during all the unsavory scandal of Vanity Fair. The child learned to watch with interest the doings of women of many seasons, and to listen with composure to very questionable stories. Before she was twelve years old she had become suspicious of the conduct of every woman, and when her teacher one day asked her, "Who was Moses?" she answered promptly, "The son of Pharoah's daughter." "Not the son," corrected the teacher, "the adopted son. Pharoah's daughter found him in the river Nile." "_So_ she said," replied this premature woman,--suspicions of women's actions and a ready assumption of the very worst motives for them, being the lessons she had deduced from knowledge imparted before mind and experience were capable of receiving it.

It is often said that "ignorance is not innocence." True, but neither is knowledge innocence; it is most frequently the first step of guiltiness. What good can come of little children knowing the things which belong to maturity? Is any girl sweeter or even safer for knowing about the under-current of filth below the glittering crust of gilded society? The Chinese quarter is a fact, yet is there a mother who would like her daughter to visit it? But if it is not fit to visit, it is not fit to talk about. No one is ever the better for knowing of evil, unless they can do something to remedy it.

A good mother will shield her children from the consequences of their own ignorance, physical and moral, and she will just as carefully shield them from knowledge which is hurtful because premature,--just as fruit green and unripe is hurtful. And no guardianship is too close for this end. Mothers will generally admit this fact as regards the children of other people, but as to their own brood they cradle themselves in a generous belief of its incorruptibility. Their girls would never do as other girls do; and their girls are consequently permitted a license which they would think dangerous for any but their own daughters. Then some day there is a paragraph in one of the papers, and the men blame the man, and the women blame the girl, and all the time the mother is probably the guiltiest of the parties. She has stimulated her daughter's imagination in childhood, she has left her to the choice of her companions in youth, she has trusted her sacred duty to circumstances, she has indulged a vague hope concerning the honor and virtue of humanity, and thus satisfied her indolent neglect. But what right had she to expect that men would revere the treasure she herself left unguarded?

For there has been no special race made for this era; what Adam, Jacob, Samson, and David were, what Eve, Sarah, Rachel, Jael, and Bathsheba were, the men and women of to-day are, in all their essentials. Circumstances only have made them to differ; and nature laughs at circumstances, and goes back at any crisis to her first principles. Indeed, the good mother of to-day, instead of relaxing, must increase her care over her children. For never since the world began has youth been so catered to, never has it been surrounded by so many open temptations, never so much flattered, and yet at the same time never have the reins of discipline been so far relaxed. Now the spirit we evoke we must control, or else we must become its slave. If we are no longer to reverence the gray hairs of age; if young men are to drive the chariot of the sun, and young women are to be allowed to strip the Tree of Knowledge of good and evil, then it is high time some system of education was invented which will put old heads upon young shoulders. Alas, this can never be, for education is a long and composite process, made up of home influences, surrounding circumstances, and early associations. When books and schools and teachers shall have done all they possibly can, high above every Gamaliel will sit the good mother,--the first influence, the first teacher, the first friend, and the last.



Unequal Marriages

If there is a mistake peculiarly fatal to a young man's or a girl's future, it is that supreme act of social destruction called a _mesalliance_. Indeed it is not measurable by any of the usual conditions of life, and death itself would be a kindness compared with the long misery of some kinds of _mesalliances_. They may arise from inequalities of birth, differences in religious faith, or great discrepancies in age; but whatever their occasion, they are always a far-reaching and irretrievable mistake; the mistake _par excellence_ of any life.

An unequal marriage is not only the most fatal blunder of life, it is also the most common one; and although it is not very easy for a man to ruin himself with a single act, a foolish marriage will afford him at least one decided way. In regard to men's _mesalliances_, they cannot be said to be specially the temptation of youth. Foolish old men who marry their cooks, and foolish young men who burden themselves with some Casino divinity, keep up a very steady average. But the young man's mistake is much the worst of the two; for he has his whole life before him, and has probably made no provision against such a social suicide.

If an old man marries beneath his station and culture, he believes he is getting the wife he most desires; and if he is disappointed, he is at any rate near the end of life, and he either has no children to suffer from his folly, or they have already grown beyond its most painful reach. But a young man who binds himself to a woman who is every way beneath his own station, education, and professional ambition, is in a different case. In a very short time the disillusion of those senses begins under which he permitted mere physical beauty to bind him; and he knows that, as far as his future progress is concerned, he has put a millstone about his neck.

The effect of a social _mesalliance_ on a girl is still worse. In the first place, it ought to be so; for she has to sin against the natural instinct of a good woman, which is always to marry above herself, an instinct which is, both physiologically and socially, noble. For a woman is less than a woman who does not consider the consequence of marriage, and provide in every way possible to her the best father for her offspring. And if she marries beneath herself socially, the almost certain presumption is that the social status of her husband is the measure of his intellectual abilities, and of his personal refinement also. And when a woman considers herself only in her marriage, and has no care for the circumstances to which she may doom her unborn children, she is an incarnation of animal selfishness.

Without stopping to analyze the sources of its disapproval, this is undoubtedly an instinctive motive for the persistent cold shouldering which society gives girls who degrade themselves by a _mesalliance_. It is obvious to every one that she has sinned against herself, her family, her class, and the highest instincts of her sex. Women have no pardon for such sinners; for they see not only the present wrong, they look forward also to the possible children of such a union. They understand that they will have to suffer all the limitations of poverty when they ought to have had all the advantages of wealth. They may possibly inherit their father's vulgar tastes and tendencies, or they may have to endure the misery of fine tastes without any opportunity to gratify them. For this premeditated sin against motherhood and against posterity, good women find it hard to tolerate the offender; for they know that a woman's honor is in her husband, and that her social station and her social life is determined by his.

When a girl is guilty of a _mesalliance_, it is sometimes said in extenuation that "she has married a man of noble disposition; and it is better to marry a poor, ignorant man, with a noble disposition, than a rich man who is selfish and vicious." If the alternative was a positive one, yes, but there is no need to make a choice between these characters. Men of refined habits and manners and good education may also have noble dispositions; and poor, ill-bred men have not always noble ones; at any rate, a good woman will always find in her own class just as good men as she will find in a class below her own.

All this danger is evident to parents. They know how fleeting passion and fancy are; and they rightly conceive that it is their duty by all possible means to prevent their daughter making an unworthy marriage. How far parents may lawfully interfere is a question not yet decided, nor yet easy to decide. The American idea of marriage is, theoretically, that every soul finds its companion soul, and lives happily ever after; and in this romantic search for a companion soul, young girls are allowed to roam about society, just when their instincts are the strongest and their reason the weakest. The French theory--to which the English is akin somewhat--is that a mother's knowledge is better than a girl's fancy; and that the wisdom that has hitherto chosen her teachers, physicians, spiritual guides, and companions, that has guided her through sickness and health, is not likely to fail in selecting the man most suitable for her husband.

This latter theory supposes women to love naturally any personable man who is their own, and who is kind to them; that is, if she has a virgin heart, and comes in this state from her lessons to her marriage duties. The American theory supposes girls to love by sympathy, and through soul attraction and personal attraction; consequently, our girls are let loose early--too early--to choose among a variety of Wills and Franks and Charlies; and the natural result is a great number of what are called "love matches" to which it must be acknowledged _mesalliances_ are too often the corollary. Between these two theories, it is impossible to make a positive selection; for the bad of each is so bad, and the good of each so good that both alike are capable of the most unqualified praise and blame. It may, however, be safely asserted that the confidence every American girl has in her own power to choose her own husband helps to lessen the danger and to keep things right. For an honorable girl may be trusted with her own honor; and a dishonorable one, amid a number to choose from, may peradventure fare better than she deserves; for Fortune does sometimes bring in the bark that is not steered.

Most girls make _mesalliances_ in sheer thoughtlessness, or through self-will, or in that youthful passion for romance which thinks it fine to lose their world for love. Foolish novels are as often to blame for their social crime as foolish men,--novels which are an apotheosis of love at any cost! Love against every domestic and social obligation! Love in spite of all prudent thought of meat and money matters! Love in a cottage, and nightingales and honeysuckles to pay the rent! And if parents object to their daughter marrying ruin, then they are