Part 9

This prejudice is almost as strong and as absurd as the Mormon notion that a woman cannot get to heaven unless she is sealed to some saint. It has driven hundreds of women, who might have been happy single, into a slavery for life from which there is no relief. A husband, if he find that the connubial paradise he dreamed of turns out to be the other place, has the world all before him where to choose; but the lady is "cabined, cribbed,--confined" possibly: it is in the course of things. But when new fields of employment are thrown open to women, those who cannot marry, or who do not wish to marry, will lead useful and pleasant lives, and cease to be "superfluous existences,--inartistic figures, crowding the canvas of life without adequate effect." But all our reforms centre in one great point, on which our eyes are hopefully fixed,--I mean, the right to vote. Give women a vote, and at once they will take a direct interest in the business of life. They will have something to think of, and something to do. It will be the best form of education. Mr. Lecky, in his interesting, though perhaps rather windy, "History of Rationalism," has a passage that expresses my opinion and my hope. "If the suffrage should ever be granted to women, it would probably, after two or three generations, effect a complete revolution in their habits of thought, which, by acting upon the first period of education, would influence the whole course of opinion." Mr. Mill, it is well known, is warmly in favor of it. He has been abundantly sneered at in England for this crotchet, as they call it,--although it is not easy to see why it should be ridiculous for women to vote in a country governed by a queen.

_Aristippus._ In this I am with you. I have always thought it absurd that the ignorant Irishman who drives the carriage of a rich widow should have a voice in the government of the country, and that the employer, whose money enables him to live, should have none. In Austria, women who hold real property in their own right have the right to vote. I would go a step further, and give the suffrage to every independent, self-supporting widow or single woman. Wives I would exclude,--not from the fear of adding to the stock subjects of domestic disputation,--the usual reason given,--but because they are not independent. The same reason should apply to daughters residing under the paternal roof. And, in all fairness, I would extend my rule to men. I would make, not a property, but an independence qualification. A man who lives on a dollar a day, if he owns it or earns it, should vote; but the son who depends upon a rich father for support, and the pauper who lives upon public charity, should not vote. Socially, both are minors. We might even say, that, financially, both are unweaned. Why should they not be minors politically? This plan would really be manhood suffrage.

_Hipparchia._ Justice and wisdom are both upon our side. We must eventually succeed; and then the emancipation of woman will be complete, and her equality with man established. The resolution passed in our Convention, "that a just government and a true church are alike opposed to class and caste, whether the privileged order be feudal baron, British lord, or American white male," ought to be true, and will be true at a future day.

_Diogenes._ Vigorously expressed! The feudal baron, indeed, is an extinct species, and was hardly worth mentioning, unless to adorn your rhetoric and point your resolution. But let me tell you that the white male can show an older and a better patent of nobility than the British lord with whom you associate him. Is it not recorded in Genesis, that Adam was created first, and Eve from him?--a copy only, you observe; and a copy never comes up to the original. As Dryden has it:--

"He to God's image, she to his, was made; So farther from the fount the stream at random strayed."

And in the same inspired history we read: "Thy desire shall be to thy husband, and he shall rule over thee."

_Hipparchia._ Nonsense! I thought that the argument from Scripture had died out with slavery polemics. You forget that every Eve has not an Adam. On what ground do you ask a single woman to occupy an inferior position? I admit that the married may sometimes do so with propriety.

_Aristippus._ On the ground of an inferiority, and of infirmities absolutely incurable. Between the female man of your theories and the real male man there is a great gulf you cannot pass over. A negro is a man,--we can imagine him a brother; but no effort of philanthropic self-abnegation can work the same miracle for a woman. When you preach the natural equality of the sexes, you injure your cause. The facts are too strong and too visible for you. A man can rest his claim to superiority on brute force, if on nothing else; and force is, after all, the ultimate basis of all government. I do not mean to underrate the cleverness of women. The first man was overreached by Eve; and the last woman will probably turn the head of the laggard who brings up the rear of the human race. If a wife is only half of the scissors, as Franklin suggests, she is often the half with the point. But feminine ability is not of the ruling kind. You dance, for instance, better than men, if the gymnastic capers of acrobats and tumblers can be called dancing at all; but you cannot wield a sledge-hammer as vigorously, and your excellent performances, numerous in literature, rarer in art, and still more rare in science, seem to me to be mostly of the dancing rather than of the sledge-hammer order.

But success would be your ruin. If you could establish the complete equality you long for, your relative inferiority would become so manifest as to be humiliating. In most of the vocations of men, women would be as ridiculous, morally, as they are physically in men's clothes. If a woman is nothing but a smaller man, the savage contempt for the sex is logical. Place two races together, of which the one is weaker, less energetic, less pugnacious than the other; and the result will inevitably be that the strong and the fierce will make the mild and the feeble do all their hard work. The barbarous ages would return again. We should sit by, like the Indian, smoking the pipe of laziness, while you were furnishing us with board, lodging, clothes, and tobacco. The Amazons, the earliest known advocates of women's rights, saw this point clearly; and consequently excluded men altogether from their communities, except at their yearly camp-meetings. Men worship women for their gentleness, affection, imagination, refinement,--for the fond, cosey, nestling way they have with them,--for their femininity (in one awkward word), the contrast and complement to the masculine character. There is a sex in soul quite as much as in body. In the mythology, no god falls in love with Minerva. A mannish woman only attracts a feminine man. A woman's power lies in her petticoats, as Samson's strength lay in his hair. Cut them off, and you leave her at the mercy of every brutal Philistine, who now dares not be rude to her because she is sacred. Do you not see that, instead of gaining something, you will lose all?--sink into fifth-rate mannikins, with fewer opportunities,--boys in petticoats?

_Diogenes._ And we be obliged to set our amorous eclogues to the tune of _Formosus Pastor Corydon_?

_Aristippus._ I might quote a suggestive remark from Pepys's Diary, namely, that the only female animal which gives a name to both sexes is the goose. But, seriously, your chances of success are not brilliant,--at least for the present. There are two kinds of women, both of them excellent; but almost as distinct as diamonds and black lead, which are both pure carbon;--one is made to be admired, the other to be useful. The girl who wakes the poet's sigh is a very different creature from the girl who makes his soup. You have read of the loves of the Angels with the daughters of the Antediluvians. I sometimes think that the diamonds can claim descent from the high-bred race that sprang from those aristocratic relations. The late Monsieur Balzac, who handled this subject with ingenuity, was struck by this difference. He divided woman into two classes: woman, and the female of the order Mammalia, genus Bimanis, species Homo. In his essays he overlooks altogether the second class. But in it you must seek your disciples. The heaven-descended sisters will not go with you. You may try to make them useful and self-supporting; but you will lose your pains. They have only to show themselves, to receive the attention and applause that a man of genius must work a lifetime to earn. Their world is at their feet. Wealth, power, gratified vanity, are theirs without an effort. Madame de Stael said she would willingly give all her fame for one season of the reign of a youthful beauty. She, it is true, was a woman; but David Hume, a keen observer, and moderate in his statements, noticed that even a "little miss, dressed in a new gown for a dancing-school ball, receives as complete enjoyment as the greatest orator who triumphs in the splendor of his eloquence, while he governs the passions and resolutions of a numerous assembly." You ask them to give up these pleasures and these triumphs, and to abdicate their thrones,--to become implements instead of ornaments, and to help to bring down the high price of labor in the present scarcity of laborers; and you offer them in exchange the right to wear trousers, to drive an omnibus, or to wear a policeman's uniform! Do you think that they will listen to you? No,--not even the respectable members of the second class. The Cinderellas with no glass slippers and no protecting fairy might join with you, if they did not look up to the first class as their rulers and models. They feel instinctively that the glory of the Angelidae illuminates even them; and they all, or almost all, have a faint yet abiding and comforting hope that some unheard-of miracle, or yet undiscovered cosmetic, may place them among the blessed.

You cannot, my dear Hipparchia, by any process of teaching, not even by magazine-articles, make a canary-bird into a useful barn-door fowl. It will wear yellow feathers, and it will sing and nibble at sugar.

SCARABAEI ED ALTRI.

Down by the sands, where the midland sea surges and draws off its feeble tides, and the sheltering beaches, the delight of antique mariners, tempt straying ruminants with their salt herbage, and no voracious spring-tide floods the beach, I made my first positive acquaintance with the _Scarabaeus pilularius_, and guessed at the mystery of his worship in those Eastern lands where sand and sun are the rulers, and he their chief subject. Wonderful in his knowledge of statics and dynamics I found him; heroic in fight and magnanimous in victory, as ungrudging in his acceptance of defeat; and altogether a creature of rare and wonderful instincts.

A line of tracks, so similar to hieroglyphics as to justify an initiatory reverence in a Cadmian mind, drawn indefinitely across the smooth-spread yellow sand, led me, curious, to the arena of his achievements. A dozen similar tracks led from different directions, converging to a pile of dung, and here half a dozen Scarabaei, of as many sizes, were cutting and carving, and every now and then another came buzzing up from the leeward, flying in the eye of the wind, and dropped heavily on the sand, ready to make one of the busy crowd. I selected as subject of my observations the largest, a fellow of prodigious proportions and exemplary industry. He had commenced the excavation of a mass of the pilulary, making a circular cut downwards, and was half buried in the fosse which was to isolate a sufficient fragment. Round and round he went in a perfect arc, cutting deeper and deeper until he reached the sand below and the separation was complete. He traversed it to and fro, time after time, to be sure that the cut was direct and absolute; then, bracing his head against the sand foundation, he began pushing with his hind legs to move off the selected portion. I thought to help him, and carefully pushed it with a small reed until it rolled over on the sand, and he with it, innocuously hoist by his own petard.

Finding himself free on the level sand, he commenced to roll and round it, kneading the irregularities back and dragging upwards at the same time with his fore feet, so that in less than a minute after his liberation he had worked his lump into a close approximation to globular form, and had started on his voyage; but after a few turns he stopped, seemed to try the weight of his load, deliberately rolled it back into its original bed, and then began to excavate another portion, which he set himself to work into the original ball, which when weighed had been found wanting. The surface of the latter was thoroughly sanded by its revolutions, and adhesion was impossible; so he began working the new material under the coating of sand in so dexterous a way that he quickly completed the integration, and at the same time restored the globular form to the whole; then he started anew, to roll it off to its future depository.

The worst of his mechanical difficulties was overcome; but now began a series of struggles with Scarabaei unprovided with the objects of beetling ambition, and whose education seemed to have stopped at the days when power and possession were words nearer their root and each other than now,--when to justify piracy you must organize some sort of government.

I recognized in the deportment of these rovers of the sands another claim to the reverence of the early ages of human civilization,--another reason for their canonization by the Egyptians, in whose calendar is mentioned St. Scarabaeus. For the moment any wandering and pilless Scarabaeus met the hero of my story he made an examination of the size and general perfections of his work, going up the side opposite to that on which its lawful owner had established his motive power; and, as the bolus was at least a dozen times the size of its owner, he sometimes took a considerable ramble before he met that important individual. But they no sooner met than the tug of war began. They fought like Ajax and Hector for the dead body of Patroclus. They clenched, wrestled, struggled, pushed, until the stronger got uppermost, when he employed all his remaining force to push the other off and keep him down. If nearly matched, sometimes the under one got a shoulder-lock on his adversary, and, by an Herculean effort, threw him over his head, and to a distance of two or three inches across the sand. This usually terminated the battle, and the whipped Scarabaeus made his way off as rapidly as his legs would carry him. If the Scarabaeus in possession could keep the other off the ball for a few seconds, the latter gave up the struggle and sought his fortunes on another field.

I had wisely chosen my hero so strong that there was little fear of his being ousted; so my sympathies were on the winning side. But once he met his master, and was pitched with terrific violence across the sand, striking on his head, to his evident stupefaction. When he recovered he gave up his property without demur, and started for another venture. Then I, the _deus ex machina_, stepped into the epic, pitched the usurper three times as far as he had thrown my friend, then rolled the "apple of discord" directly in the path of its rightful owner, and saw him commencing his task anew, with unabated energy. A little declivity stood in his way, and it was a Sysiphus-labor to get beyond it. Time after time, poising himself squarely and solidly on his head, and bracing himself after the manner of equestrian performers by his superior extremities, he walked backwards, pushing the ball before him, and gingerly meeting the tendency to escape, first on one side, and then on the other; finally, missing, it rolled down the whole slope, carrying him in dizzy revolutions with it; but without hesitation he recommenced his work undiscouraged.

Some I saw who seemed to have partners in their toils,--a smaller, demurer-looking Scarabaeus,--working side by side and in peace with the greater originator, to get their burden into some quiet spot. What their relations were, and what they wanted to do with bolus, I don't know, and doubt if the wisest man in the court of the first of the Pharaohs did. Whether the Scarabaei are a nation of Amazons, and the hero I had chosen was a heroine, or whether the lesser partner was a patient waiter for conjugal content and the fruition of marital hopes, I of course can't tell. Perhaps Agassiz or Wyman could, but Moses, I am sure, couldn't; and as what he knew of the _Scarabaeus pilularius_ lies behind all he is to me in connection with my present subject of dissertation, I take the beetle from the Pharaonic point of view, and, looking over all I know of the reasons for reverence, and for being cut in stone, I make them these:--

Firstly, he was a scavenger, and the wise men taught the people to respect him as a means of preserving the race undiminished. The common people have always a profound contempt for the beings who do their dirty work, and contempt with them goes before enmity. In this the Egyptians would only show that they were a Southern people, and so had much dirty work to do. And in this connection I must say, that I consider that, an undeveloped people not being awake to fine distinctions, and being predisposed to despise everything differing from themselves, we must attribute all the respect paid the _Scarabaeus pilularius_ to the advice and influence of their wise men, who, so long as they _were_ wise, would persuade them to protect every useful creature.

Secondly, the mechanical instincts of the _Scarabaeus pilularius_ must have always excited the interest of the geometers and mechanists at a time when geometry and mechanics were known in their simplest elements mainly, and considered the marvellous secrets of creation. The absolute rotundity of the pedifacture of the insect must have seemed the result of a sense little less than preternatural, to people who were not accustomed to reason away all recognition of the preternatural. But that which was wonderful to me, the power of weighing so accurately the load he was to propel, must have been not a little amazing to them, less familiar than we have become, through subsequent researches in natural history, with the powers of the brute creation.

Thirdly, that the _Scarabaeus pilularius_ was a soldier and hero was less noteworthy in those days than in modern times; for then he was no man who was no soldier, and to be brave was only a human virtue, but was still marvellous in an insect.

And, if last, not least of the claims of our friend to reverence was the strange line of hieroglyph he left on the _tabula rasa_ sea-washed, in column like the message written down an obelisk; and that the most high priest had no key to the cipher only made it more curious and more revered.

I do not know that anything so simple ever impressed me more strangely than the meeting for the first time on the solitary sands of Antium, amid thoughts of Egypt's queen and her sad loves, this line of curious figures, sand-written. And who shall say that the original Cadmus was not our Pilularius? Certainly he left a record of the life he led, and the journeys he took, long before the first emigration from the flood-fertilized lands around Thebes-on-Nile carried civilization into northern lands.

It may have been from this trick of his of writing on the sand that they took his image for the signet; or perhaps it was only that the broad under-surface of the stone or smalt of which they made the Scarabaeus was too tempting to be left vacant, and the portable shape and size of the stone gave it the preference over the images of crocodile or cat. Be that as it may, it became the form universal for signets, and bore the monogram or polygram of kings unnumbered and of chiefs unknown, so that the fictle Scarabaeus doubtless carries to-day more strange messages for us than did the great original to his first observers. Being as ignorant of what hieroglyphs tell as the man who died when Champollion was born, I do not venture a conjecture on the significance or value of the "cartouches" inscribed on the plane surface of the Scarabaeus. There can be no doubt that they were tokens of rank, and mainly bore direct reference to the history or condition of the wearer, with occasional mystic sentences, perhaps serving at once as signet and amulet.