There is nothing very healthful in such an attitude, nothing dignified6, nothing morally sustaining. Life is not easy to understand, but it seems tolerably clear that two sexes were put upon the world to exist harmoniously7 together, and to do, each of them, a share of the world’s work. Their relation to{218} one another has been a matter of vital interest from the beginning, and no new light has dawned suddenly upon this century or this people. The shrill8 contempt heaped by a few vehement9 women upon men, the bitter invectives, the wholesale10 denunciations are as valueless and as much to be regretted as the old familiar Billingsgate which once expressed what Mr. Arnold termed “the current compliments” of theology. It is not convincing to hear that “man has shrunk to his real proportions in our estimation,” because we are still in the dark as to what these proportions are. It is doubtless true that he is “imperfect from the woman’s point of view,” and imperfect, let us conclude, from his own; but whether we have attained11 that sure superiority which will enable us to work out his salvation12 is at least a matter for dispute. There is an ancient and unpopular virtue13 called humility14 which might be safely recommended to a woman capable of writing such a passage as this, which is taken from an article published recently in the “North American Review.” “We know the weakness of man, and will be patient with him, and help him with his lesson.{219} It is the woman’s place and pride and pleasure to teach the child, and man morally is in his infancy15. Woman holds out a strong hand to the child-man, and insists, but with infinite tenderness and pity, upon helping16 him along.”
The fine unconscious humor of this suggestion ought to put everybody in a good temper, and clear the air with a hearty17 laugh. But the desire to lead other people rather than to control one’s self, though not often so naively18 stated, is by no means new in the history of morals. It must have fallen many times under the observation of Thomas à Kempis before he wrote this gentle word of reproof19. “In judging others a man usually toileth in vain. For the most part he is mistaken, and he easily sinneth. But in judging and scrutinizing20 himself, he always laboreth with profit.”
And, indeed, though it be true that in civilized22 communities a larger proportion of women than of men live lives of cleanliness and self-restraint, yet it should be remembered that the great leaders of spiritual thought, the great reformers of minds and morals, have invariably been men. All that is best in word and example, all that is upholding, stimulating,{220} purifying, and strenuous23 has been the gift of these faltering24 creatures, whom we are now invited to take in hand, and conduct with “tenderness and pity” on their paths. It might also be worth while to remind ourselves occasionally that although we women may be destined25 to do the work of the future, men have done the work of the past, and have struggled not altogether in vain, for the physical and intellectual welfare of the world. This is a point which is sometimes ignored in a very masterly manner. Eliza Burt Gamble who has written a book on “The Evolution of Woman. An Inquiry26 into the Dogma of her Inferiority to Man,” is exceedingly severe on theologians, priests, and missionaries27, by whom she considers our sex has been held in subjection. She lays great stress on certain material facts, as, for example, the excess of male births in times of war, famine, or pestilence28; and the excess of female births in periods of peace and plenty, when better nutrition brings about this higher and happier result. She asserts that there are more male than female idiots, and that reversions to a lower type are more common among men than women. She has a{221} great deal to say about the ancient custom of wife-capture as a token of female superiority, and about the supremacy29 of woman in all primitive30 and prehistoric31 life, a supremacy founded upon her finer organization, and upon the altruistic32 principles which rule her conduct. But even in this spirited and elaborate argument no attempt is made to put side by side the work of woman and of man; no comparison is offered of their relative contributions to civilization, social progress, art, science, literature, music, or religion. Yet these are the tests by which pre?minence is judged, and to ignore them is to confess a failure. “If you wish me to believe that you are witty33, I must really trouble you to make a joke.” If you are better than the workers of the world, show me the fruits of your labor21.
Against this reasonable demand it is urged that never in the past, or at least never since those pleasant primitive days, of which, unhappily, no distinct record has been preserved, have women been permitted free scope for their abilities. They have been kept down by the tyranny of men, and have afforded through all the centuries a living proof that{222} the strong and good can be ruled by the weak and bad, physical force alone having given to man the mastery. It was reserved for our generation to straighten this tangled34 web, and to assign to each sex its proper limits and qualifications. The greatest change the world has ever seen is taking place to-day.
“However full the air may be of other sounds,” said a recent lecturer on this subject, “the cry that rises highest and swells35 the loudest comes from the throats of women who in the last years of the nineteenth century of the Christian36 era are just beginning to live. Men cannot appreciate this as we do. From time out of mind they have used their brains and their instincts as they chose, and they cannot understand the ecstacy we feel as we stretch the limbs which have been cramped37 so long. What does it matter if they do not? One thing is sure. New wine is not put into old bottles. The village that has become a city does not return to its villageship. The man does not put on the child’s garments again. So, whether men hate us or love us, we have outgrown38 the cage in which we sang. The woman of the past is dead.{223}”
It is not highly probable that universal hate will ever supplant39 that older emotion which must be held responsible for the existence and the circumstances of human life. But “the woman of the past” is a broad term, and admits of a good deal of variety, The chaste40 Susanna and Potiphar’s wife; Cornelia and Messalina; Jeanne d’Arc and Madame de Pompadour; Hannah More and Aphra Behn, these are divergent types, and the singing bird in her cage does not stand very distinctly for any of them. Humanity is a large factor, and must be taken into serious account before we assure ourselves too confidently that the old order is passing away. For good or for ill, women have lived their lives with some approach to entirety during the slow progress of the ages. It can hardly be claimed that either Cleopatra or St. Theresa was cramped by confinement41 out of her broadest and amplest development.
Even if a radical42 change is imminent43, there is no reason to be so fiercely contentious44 about it. Let us remember Dr. Watts45, and be pacified46. Our little hands were never made to tear each other’s eyes. It is possible surely to{224} plead for female suffrage47 without saying spiteful and sarcastic48 things about men, especially as it is not their opposition49, but the listless indifference50 of our own sex, which stands between the eager advocate and her vote. There is still less propriety51 in permitting this angry sentiment to bias52 our conceptions of morality, and we pay but a poor tribute to woman in assuming that she should be privileged to sin. The damnation of Faust and the apotheosis53 of Margaret make one of the most effective of stage illusions; but it is not a safe guide to practical rectitude, and we might do well to remember that it is not Goethe’s final solution of the problem. In our vehement reaction from the stringent54 rules of the past, we are now assuming that the seven deadly sins grow less malignant55 in woman’s hands, and that she can shift the burden of moral responsibility to the shoulders of that arch offender56, man. The shameful57 evidence of the courts is bandied about in social circles, and made the subject-matter of denunciatory rhetoric58 on the part of those whom self-respect should silence. It does not strengthen one’s confidence in the future, to see the present lack of moderation{225} and sanity59 in people who are going to reform the world. When wives and mothers meet to denounce with bitter eloquence60 the immorality61 of men, and then ask contributions for a monument to Mary Wollstonecraft, “who suffered social martyrdom in England a hundred years ago, for advocating the rights of woman,” one feels a little puzzled as to the mental attitude of these impetuous creatures. A sense of humor would save us from many discouraging outbreaks, but humor is not a common attribute of reformers. It is the peace-maker of the world, and this is the day of contentions62.
点击收听单词发音
1 wrangled | |
v.争吵,争论,口角( wrangle的过去式和过去分词 ) | |
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2 wrangling | |
v.争吵,争论,口角( wrangle的现在分词 ) | |
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3 journalism | |
n.新闻工作,报业 | |
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4 providence | |
n.深谋远虑,天道,天意;远见;节约;上帝 | |
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5 apparently | |
adv.显然地;表面上,似乎 | |
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6 dignified | |
a.可敬的,高贵的 | |
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7 harmoniously | |
和谐地,调和地 | |
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8 shrill | |
adj.尖声的;刺耳的;v尖叫 | |
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9 vehement | |
adj.感情强烈的;热烈的;(人)有强烈感情的 | |
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10 wholesale | |
n.批发;adv.以批发方式;vt.批发,成批出售 | |
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11 attained | |
(通常经过努力)实现( attain的过去式和过去分词 ); 达到; 获得; 达到(某年龄、水平、状况) | |
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12 salvation | |
n.(尤指基督)救世,超度,拯救,解困 | |
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13 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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14 humility | |
n.谦逊,谦恭 | |
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15 infancy | |
n.婴儿期;幼年期;初期 | |
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16 helping | |
n.食物的一份&adj.帮助人的,辅助的 | |
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17 hearty | |
adj.热情友好的;衷心的;尽情的,纵情的 | |
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18 naively | |
adv. 天真地 | |
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19 reproof | |
n.斥责,责备 | |
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20 scrutinizing | |
v.仔细检查,详审( scrutinize的现在分词 ) | |
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21 labor | |
n.劳动,努力,工作,劳工;分娩;vi.劳动,努力,苦干;vt.详细分析;麻烦 | |
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22 civilized | |
a.有教养的,文雅的 | |
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23 strenuous | |
adj.奋发的,使劲的;紧张的;热烈的,狂热的 | |
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24 faltering | |
犹豫的,支吾的,蹒跚的 | |
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25 destined | |
adj.命中注定的;(for)以…为目的地的 | |
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26 inquiry | |
n.打听,询问,调查,查问 | |
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27 missionaries | |
n.传教士( missionary的名词复数 ) | |
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28 pestilence | |
n.瘟疫 | |
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29 supremacy | |
n.至上;至高权力 | |
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30 primitive | |
adj.原始的;简单的;n.原(始)人,原始事物 | |
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31 prehistoric | |
adj.(有记载的)历史以前的,史前的,古老的 | |
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32 altruistic | |
adj.无私的,为他人着想的 | |
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33 witty | |
adj.机智的,风趣的 | |
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34 tangled | |
adj. 纠缠的,紊乱的 动词tangle的过去式和过去分词 | |
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35 swells | |
增强( swell的第三人称单数 ); 肿胀; (使)凸出; 充满(激情) | |
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36 Christian | |
adj.基督教徒的;n.基督教徒 | |
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37 cramped | |
a.狭窄的 | |
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38 outgrown | |
长[发展] 得超过(某物)的范围( outgrow的过去分词 ); 长[发展]得不能再要(某物); 长得比…快; 生长速度超过 | |
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39 supplant | |
vt.排挤;取代 | |
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40 chaste | |
adj.贞洁的;有道德的;善良的;简朴的 | |
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41 confinement | |
n.幽禁,拘留,监禁;分娩;限制,局限 | |
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42 radical | |
n.激进份子,原子团,根号;adj.根本的,激进的,彻底的 | |
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43 imminent | |
adj.即将发生的,临近的,逼近的 | |
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44 contentious | |
adj.好辩的,善争吵的 | |
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45 watts | |
(电力计量单位)瓦,瓦特( watt的名词复数 ) | |
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46 pacified | |
使(某人)安静( pacify的过去式和过去分词 ); 息怒; 抚慰; 在(有战争的地区、国家等)实现和平 | |
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47 suffrage | |
n.投票,选举权,参政权 | |
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48 sarcastic | |
adj.讥讽的,讽刺的,嘲弄的 | |
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49 opposition | |
n.反对,敌对 | |
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50 indifference | |
n.不感兴趣,不关心,冷淡,不在乎 | |
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51 propriety | |
n.正当行为;正当;适当 | |
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52 bias | |
n.偏见,偏心,偏袒;vt.使有偏见 | |
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53 apotheosis | |
n.神圣之理想;美化;颂扬 | |
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54 stringent | |
adj.严厉的;令人信服的;银根紧的 | |
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55 malignant | |
adj.恶性的,致命的;恶意的,恶毒的 | |
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56 offender | |
n.冒犯者,违反者,犯罪者 | |
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57 shameful | |
adj.可耻的,不道德的 | |
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58 rhetoric | |
n.修辞学,浮夸之言语 | |
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59 sanity | |
n.心智健全,神智正常,判断正确 | |
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60 eloquence | |
n.雄辩;口才,修辞 | |
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61 immorality | |
n. 不道德, 无道义 | |
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62 contentions | |
n.竞争( contention的名词复数 );争夺;争论;论点 | |
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