"But whatever characteristic distinctions may exist between man and woman, there is one great and leading circumstance which raises woman and establishes her equality with man. Christianity has exalted woman to true and undisputed dignity. 'In Christ Jesus there is neither rich nor poor, bond nor free, male nor female,' So that if we deny to women the talents which lead them to excel as lawyers, they are preserved from the peril of having their principles warped by that too indiscriminate defence of right and wrong to which the professors of the law are exposed. If we question their title to eminence as mathematicians, they are exempted from the danger of looking for demonstration on subjects which, by their very nature, are incapable of affording it. If they are less conversant with the powers of Nature, the structure of the human frame, and the knowledge of the heavenly bodies than philosophers, physicians, and astronomers, they are delivered from the error into which many of each of these have sometimes fallen, from the fatal habit of resting on second causes, instead of referring all to the first. And let women take comfort that in their very exemption from privileges which they are sometimes disposed to envy, consist their security and their happiness."
Thus spoke Hannah More at the age of fifty-four, with a wider experience of society and a profounder knowledge of her sex than any Englishwoman of the eighteenth century, and as distinguished for her intellectual gifts and cultivation as she was for her social graces and charms,–the pet and admiration of all who were great and good in her day, both among men and women. Bear these facts in mind, ye obscure, inexperienced, discontented, envious, ambitious seekers after notoriety or novelty!–ye rebellious and defiant opponents of the ordinances of God and the laws of Nature, if such women there are!–remember that the sentiments I have just quoted came from the pen of a woman, and not of a man; of a woman who was the best friend of her sex, and the most enlightened advocate of their education that lived in the last century; and a woman who, if she were living now, would undoubtedly be classed with those whom we call strong-minded, and perhaps masculine and ambitious. She recognizes the eternal distinction between the sphere of a man and the sphere of a woman, without admitting any inferiority of woman to man, except in physical strength and a sort of masculine power of generalization and grasp. And she would educate woman for her own sphere, not for the sphere of man, whatever Christianity, or experience, or reason may define that sphere to be. She would make woman useful, interesting, lofty; she would give dignity to her soul; she would make her the friend and helpmate of man, not his rival; she would make her a Christian woman, since, with Christian virtues and graces and principles, she will not be led astray.
But I would not dwell on ground which may be controverted, and which to some may appear discourteous or discouraging to those noble women who are doomed by dire and hard misfortunes, by terrible necessities, to labor in some fields which have been assigned to man, and in which departments they have earned the admiration and respect of men themselves. This subject is only one in a hundred which Hannah More discussed with clearness, power, and wisdom. She is equally valuable and impressive in what she says of conversation,–a realm in which she had no superior. Hear what she says about this gift or art:
"Do we wish to see women take a lead in metaphysical disquisitions,–to plunge in the depths of theological polemics? Do we wish to enthrone them in the chairs of our universities, to deliver oracles, harangues, and dissertations? Do we desire to behold them, inflated with their original powers, laboring to strike out sparks of wit, with a restless anxiety to shine, and with a labored affectation to please, which never pleases? All this be far from them! But we do wish to see the conversation of well-bred women rescued from vapid commonplaces, from uninteresting tattle, from trite communications, from frivolous earnestness, from false sensibility, from a warm interest about things of no moment, and an indifference to topics the most important; from a cold vanity, from the overflows of self-love, exhibiting itself under the smiling mask of an engaging flattery; and from all the factitious manners of artificial intercourse. We do wish to see the time passed in polished and intelligent society considered as the pleasant portion of our existence, and not consigned to premeditated trifling and systematic unprofitableness. Women too little live or converse up to their understandings; and however we deprecate affectation and pedantry, let it be remembered that both in reading and conversing, the understanding gains more by stretching than stooping. The mind by applying itself to objects below its level, contracts and shrinks itself to the size of the object about which it is conversant. In the faculty of speaking well, ladies have such a happy promptitude of turning their slender advantages to account, that though never taught a rule of syntax, they hardly ever violate one, and often possess an elegant arrangement of style without having studied any of the laws of composition, And yet they are too ready to produce not only pedantic expressions, but crude notions and hackneyed remarks with all the vanity of conscious discovery, and all from reading mere abridgments and scanty sketches rather than exhausting subjects."
Equally forcible are her remarks on society:–
"Perhaps," said she, "the interests of friendship, elegant conversation, and true social pleasure, never received such a blow as when fashion issued the decree that everybody must be acquainted with everybody. The decline of instructive conversation has been effected in a great measure by the barbarous habit of assembly en masse, where one hears the same succession of unmeaning platitudes, mutual insincerities, and aimless inquiries. It would be trite, however, to dwell on the vapid talk which must almost of necessity mark those who assemble in crowds, and which we are taught to call society, which really cannot exist without the free interchange of thought and sentiment. Hence society only truly shines in small and select circles of people of high intelligence, who are drawn together by friendship as well as admiration."
About two years after this work on education appeared,–education in the broadest sense, pertaining to woman at home and in society as well as at school,–Hannah More moved from her little thatched cottage, and built Barley Wood,–a large villa, where she could entertain the increasing circle of her friends, who were at this period only the learned, the pious, and the distinguished, especially bishops like Porteus and Horne, and philanthropists like Wilberforce. The beauty of this new residence amid woods and lawns attracted her sisters from Bath, who continued to live with her the rest of their lives, and to co-operate with her in deeds of benevolence. In this charming retreat she wrote perhaps the most famous of her books, "Coelebs in Search of a Wife,"–not much read, I fancy, in these times, but admired in its day before the great revolution in novel-writing was made by Sir Walter Scott. Yet this work is no more a novel than the "Dialogues of Plato." Like "Rasselas," it is a treatise,–a narrative essay on the choice of a wife, the expansion and continuation of her strictures on education and fashionable life. This work appeared in 1808, when the writer was sixty-three years of age. As on former occasions, she now not only assumed an anonymous name, but endeavored to hide herself under deeper incognita,–all, however, to no purpose, as everybody soon knew, from the style, who the author was. The first edition of this popular work–popular, I mean, in its day, for no work is popular long, though it may remain forever a classic on the shelves of libraries–was sold in two weeks. Twelve thousand were published the first year, the profits of which were £2,000. In this country the sale was larger, thirty thousand copies being sold during the life of the author. It was also translated into most of the modern languages of Europe. In 1811 appeared her work on "Christian Morals," which had a sale of ten thousand; and in 1815 her essay on the "Character and Practical Writings of Saint Paul," of which seven thousand copies were sold. These works were followed by her "Moral Sketches of Prevailing Opinions and Manners," of which ten thousand were sold, and which realized a royalty of £3,000.
At the age of eighty, Hannah More wrote her "Spirit of Prayer," of which nearly twenty thousand copies were printed; and with this work her literary career virtually closed. Her later works were written amid the pains of disease and many distractions, especially visits from distinguished and curious people, which took up her time and sadly interrupted her labors. At the age of eighty, though still receiving many visitors, she found herself nearly alone in the world. All her most intimate friends had died,–Mrs. Garrick at the age of ninety-eight; Sir William Pepys (the Laelius of the "Bas Bleu"); Dr. Porteus, Bishop of London; Dr. Fisher, Bishop of Salisbury; Bishop Horne, Bishop Barrington; Dr. Andrew, Dean of Canterbury; and Lady Cremon, besides her three sisters. The friends of her earlier days had long since passed away,–Garrick, Johnson, Reynolds, Horace Walpole. Of those who started in the race with her few were left. Still, visitors continued to throng her house to the last, impelled by admiration or curiosity; and she was obliged at length to limit her levee to the hours between one and three.
Hannah More lived at Barley Wood nearly thirty years in dignified leisure, with an ample revenue and in considerable style, keeping her carriage and horses, with a large number of servants, dispensing a generous hospitality, and giving away in charities a considerable part of her income. She realized from her pen £30,000, and her sisters also had accumulated a fortune by their school in Bristol. Her property must have been considerable, since on her death she bequeathed in charities nearly £10,000, beside endowing a church. She spent about £900 a year in charities.
The last few years of her residence at Barley Wood were disturbed by the ingratitude and dishonesty of her servants. They deceived and robbed her, especially those to whom she had been most kind and generous. She was, at her advanced age, entirely dependent on these servants, so that she could not reform her establishment. There was the most shameless peculation in the kitchen, and money given in charity was appropriated by the servants, who all combined to cheat her. Out of her sight, they were disorderly: they gave nocturnal suppers to their friends, and drank up her wines. So she resolved to discharge the whole of them, and sell her beautiful place; and when she finally left her home, these servants openly insulted her. She removed to a house in Clifton, where she had equal comfort and fewer cares. In this house she spent the remaining four years of her useful life, dispensing charities, and entertaining the numerous friends who visited her, and the crowd who came to do her honor. She died in September, 1833, at the age of eighty-eight, retaining her intellectual faculties, like Madame de Maintenon, nearly to the last. She was buried with great honors. A beautiful monument was erected to her memory in the parish church where her mortal remains were laid,–the subscription to this monument being five times greater than the sum needed.
Hannah More was strongly attached to the Church of England, and upheld the authority of the established religious institutions of the country. She excited some hostility from the liberality of her views, for she would occasionally frequent the chapels of the Dissenters and partake of their communion. She was supposed by many to lean towards Methodism,–as everybody was accused of doing in the last century, in England, who led a strictly religious life. She was evangelical in her views, but was not Calvinistic; nor was she a believer in instantaneous conversions, any more than she was in baptismal regeneration. She contributed liberally to religious and philanthropic societies. The best book, she thought, that was ever published was Jeremy Taylor's "Holy Living and Dying;" but her opinion was that John Howe was a greater man. She was a great admirer of Shakspeare, whom she placed on the highest pedestal of human genius. She also admired Sir Walter Scott's poetry, especially "Marmion." She admitted the genius of Byron, but had such detestation of his character that she would not read his poetry.
The best and greatest part of the life of Hannah More was devoted to the education and elevation of her sex. Her most valuable writings were educational and moral. Her popularity did not wane with advancing years. No literary woman ever had warmer friends; and these she retained. She never lost a friend except by death. She had to lament over no broken friendships, since her friendships were based on respect and affection. Her nature must have been very genial. For so strict a woman in her religious duties, she was very tolerant of human infirmities. She was faithful in reproof, but having once given her friendship she held on to it with great tenacity; she clung to the worldly Horace Walpole as she did to Dr. Johnson. The most intimate woman friend of her long life was a Catholic. Hannah was never married, which was not her fault, for she was jilted by the man she loved,–for whom, however, she is said to have retained a friendly feeling to the last. Though unmarried, she was addressed as Mrs., not Miss, More; and she seems to have insisted on this, which I think was a weakness, since the dignity of her character, her fame and high social position, needed no conventional crutch to make her appear more matronly. As a mere fashionable woman of society, her name would never have descended to our times; as a moralist she is immortal, so far as any writer can be. As an author, I do not regard her as a great original genius; but her successful and honorable career shows how much may be done by industry and perseverance. Her memory is kept especially fresh from the interest she took in the education of her sex, and from her wise and sage counsels, based on religion and a wide experience. No woman ever had better opportunities for the study of her sex, or more nobly improved them. She was the most enlightened advocate of a high education for women that her age and even her century produced.
Now, what is meant by a high education for women? for in our times the opinions of people in regard to this matter are far from being harmonious. Indeed, on no subject is there more disagreement; there is no subject which provokes more bitter and hostile comments; there is no subject on which both men and women wrangle with more acerbity, even when they are virtually agreed,–for the instincts of good women are really in accord with the profoundest experience and reason of men.
In the few remarks to which I am now limited I shall not discuss the irritating and disputed question of co-education of the sexes, which can only be settled by experience. On this subject we have not yet sufficient facts for a broad induction. On the one hand, it would seem that so long as young men and women mingle freely together in amusements, at parties and balls, at the theatre and opera, in the lecture-room, in churches, and most public meetings, it is not probable that any practical evils can result from educational competition of the two sexes in the same class-rooms, especially when we consider that many eminent educators have given their testimony in its favor, so far as it has fallen under their observation and experience. But, on the other hand, the co-education of the sexes may imply that both girls and boys, by similarity of studies, are to be educated for the same sphere. Boys study the higher mathematics not merely for mental discipline, but in order to be engineers, astronomers, surveyors, and the like; so, too, they study chemistry, in its higher branches, to be chemists and physicians and miners. If girls wish to do this rough work, let them know that they seek to do men's work. If they are to do women's work, it would seem that they should give more attention to music, the modern languages, and ornamental branches than boys do, since few men pursue these things as a business.
The question is, Is it wise for boys and girls to pursue the same studies in the more difficult branches of knowledge? I would withhold no study from a woman on the ground of assumed intellectual inferiority. I believe that a woman can grasp any subject as well as a man can, so far and so long as her physical strength will permit her to make exhaustive researches. There are some studies which task the physical strength of men to its utmost tension. If any woman has equal physical power with men to master certain subjects, let her pursue them; for success, even with men, depends upon physical endurance as well as brain-power. And thus the question is one of physical strength and endurance; and women must settle for themselves whether they can run races with men in studies in which only the physically strong can hope to succeed.
Then, again, I would educate women with reference to the sphere in which they must forever move,–a sphere settled by the eternal laws of Nature and duty, against which it is folly to rebel. Does any one doubt or deny that the sphere of women is different from the sphere of men? Can it be questioned that a class of studies pursued by women who are confined for a considerable period of life to domestic duties,–like the care of children, and the details of household economy, and attendance on the sick, and ornamental art labors,–should not be different from those pursued by men who undertake the learned professions, and the government of the people, and the accumulation of wealth in the hard drudgeries of banks and counting-houses and stores and commercial travelling? There is no way to get round this question except by maintaining that men should not be exempted from the cares and duties which for all recorded ages have been assigned to women; and that women should enter upon the equally settled sphere of man, and become lawyers, politicians, clergymen, members of Congress and of State legislatures, sailors, merchants, commercial travellers, bankers, railway conductors, and steamship captains. I once knew the discontented wife of an eminent painter, with a brilliant intellect, who insisted that her husband should leave his studio and spend five hours a day in the drudgeries of the nursery and kitchen to relieve her, and that she should spend the five hours in her studio as an amateur,–that they thus might be on an equality! The husband died in a mad-house, after dying for a year with a broken heart and a crushed ambition. He was obliged to submit to his wife's demand, or fight from morning to night and from night to morning; and as he was a man of peace, he quietly yielded up his prerogative. Do you admire the one who prevailed over him? She belonged to that class who are called strong-minded; but she was perverted, as some noble minds are, by atheistic and spiritualistic views, and thought to raise women by lifting them out of the sphere which God has appointed.
If, then, there be distinct spheres, divinely appointed, for women and for men, and an education should be given to fit them for rising in their respective spheres, the question arises, What studies shall woman pursue in order to develop her mind and resources, and fit her for happiness and usefulness? This question is only to be answered by those who have devoted their lives to the education of young ladies. I would go into no details; I would only lay down the general proposition that a woman should be educated to be interesting both to her own sex and to men; to be useful in her home; to exercise the best influence on her female and male companions; to have her affections as well as intellect developed; to have her soul elevated so as to be kindled by lofty sentiments, and to feel that there is something higher than the adornment of the person, or the attracting of attention in those noisy crowds which are called society. She should be taught to become the friend and helpmate of man,–never his rival She is to be invested with those graces which call out the worship of man, which cause her to shine with the radiance of the soul, and with those virtues which men rarely reach,–a superior loftiness of character, a greater purity of mind, a heavenlike patience and magnanimity. She is not an angel, but a woman; yet she should shine with angelic qualities and aspire to angelic virtues, and prove herself, morally and spiritually, to be so superior to man, that he will render to her an instinctive deference; not a mock and ironical deference, because she is supposed to be inferior and weak, but a real deference, a genuine respect on which all permanent friendship rests,–and even love itself, which every woman, as well as every man, craves from the bottom of the soul, and without which life has no object, no charm, and no interest.
Is woman necessarily made a drudge by assuming those domestic duties which add so much to the unity and happiness of a family, and which a man cannot so well discharge as he can the more arduous labors of supporting a family? Are her labors in directing servants or educating her children more irksome than the labors of a man, in heat and cold, often among selfish and disagreeable companions? Is woman, in restricting herself to her sphere, thereby debarred from the pleasures of literature and art? As a rule, is she not already better educated than her husband? However domestic she may be, cannot she still paint and sing, and read and talk on the grandest subjects? Is she not really more privileged than her husband or brother, with more time and less harassing cares and anxieties? Would she really exchange her graceful labors for the rough and turbulent work of men?
But here I am stopped with the inquiry, What will you do with those women who are unfortunate, who have no bright homes to adorn, no means of support, no children to instruct, no husbands to rule: women cast out of the sphere where they would like to live, and driven to hard and uncongenial labors, forced to run races with men, or starve? To such my remarks do not apply; they are exceptions, and not the rule. To them I would say, Do cheerfully what Providence seems to point out for you; do the best you can, even in the sphere into which you are forced. If you are at any time thrown upon your own resources, and compelled to adopt callings which task your physical strength, accept such lot with resignation, but without any surrender of your essentially feminine and womanly qualities; do not try to be like men, for men are lower than you in their ordinary tastes and occupations. And I would urge all women, rich and poor, to pursue some one art,–like music, or painting, or decoration,–not only for amusement, but with the purpose to carry it so far that in case of misfortune they can fall back upon it and get a living; for proficiency in these arts belongs as much to the sphere of women as of men, since it refines and cultivates them.
But again some may say,–not those who are unfortunate, and seemingly driven from the glories and beatitudes of woman's sphere, but those who are peculiarly intellectual and aspiring, and in some respects very interesting,–Why should not we embark in some of those callings which heretofore have been assigned to or usurped by man, and become physicians, and professors in colleges, and lawyers, and merchants, not because we are driven to get a living, but because we prefer them; and hence, in order to fit ourselves for these departments, why should we not pursue the highest studies which task the intellect of man? To such I would reply, Do so, if you please; there is no valid reason why you should not try. Nor will you fail unless your frailer bodies fail, as fail they will, in a long race,–for do what you will to strengthen and develop your physical forces for a million of years, you will still be women, and physically weaker than men; that is, your nervous system cannot stand the strain of that long-continued and intense application which all professional men are compelled to exert in order to gain success. But if you have in any individual case the physical strength of a man, do what you please, so long as you preserve the delicacy and purity of womanhood,–practise medicine or law, keep school, translate books, keep boarders, go behind a counter; yea, keep a shop, set types, keep accounts, give music and French lessons, sing in concerts and churches,–do whatever you can do as well as men. You have that right; nobody will molest you or slander you. If you must, or if you choose to, labor so, God help you!
So, then, the whole question of woman's education is decided by physical limitations, concerning which there is no dispute, and against which it is vain to rebel; and we return to the more agreeable task of pointing out the supreme necessity of developing in woman those qualities which will make her a guide and a radiance and a benediction in that sphere to which Nature and Providence and immemorial custom would appear to have assigned her. Let her become great as a woman, not as a man. Let her maintain her rights; but in doing so, let her not forget her duties. The Bible says nothing at all about the former, and very much about the latter. Let her remember that she is the complement of a man, and hence that what is most feminine about her is most interesting to man and useful to the world. God made man and woman of one flesh, yet unlike. And who can point out any fundamental inferiority or superiority between them? The only superiority lies in the superior way in which each discharges peculiar trusts and responsibilities. It is in this light alone that we see some husbands superior to their wives, and some wives superior to their husbands. No sensible person would say that a girl is superior to her brother because she has a greater aptness for mathematics than he, but because she excels in the queen-like attributes and virtues and duties peculiar to her own sex and belonging to her own sphere,–that sphere so beautiful, that when she abdicates it, it is like being expelled from Paradise; for, once lost, it can never be regained. That education is best even for a great woman,–great in intellect as in soul,–which best develops the lofty ideal of womanhood; which best makes her a real woman, and not a poor imitation of man, and gives to her the dignity and grace of a queen over her household, and brings out that moral beauty by which she reigns over her husband's heart, and inspires the reverence which children ought to feel. Do we derogate from the greatness of women when we seek to kindle the brightness of that moral beauty which outshines all the triumphs of mere intellectual forces? Should women murmur because they cannot be superior in everything, when it is conceded that they are superior in the best thing? Nor let her clutch what she can neither retain nor enjoy. In the primeval Paradise there was one tree the fruit of which our mother Eve was forbidden to touch or to eat. There is a tree which grows in our times, whose fruit, when eaten by some, produces unrest, discontent, rebellion against God, unsatisfied desires, a revelation of unrealized miseries, the mere contemplation of which is enough to drive to madness and moral death. Yet of all the other trees of life's garden may woman eat,–those trees that grow in the boundless field which modern knowledge and enterprise have revealed to woman, and which, if she confine herself thereto, will make her a blessing and a glory forever to fallen and afflicted humanity.