The Girl of the Period and Other Social Essays Volume I Part 6

_SUPERIOR BEINGS._

Every now and then one comes across the path of a Superior Being--a being who seems to imagine itself made out of a different kind of clay from that which forms the coa.r.s.er ruck of humanity, and whose presence crushes us with a sense of our own inferiority, exasperating or humiliating, according to the amount of natural pride bestowed upon us. The superior being is of either s.e.x and of all denominations; and its superiority comes from many causes--being sometimes due to a wider grasp of intellect, sometimes to a loftier standard of morals, sometimes to better birth or a longer purse, and very often to the simple conceit of itself which simulates superiority and believes in its own apery. The chief characteristic of the superior being is that exalted pity for inferiority which springs from the consciousness of excellence. In fact, one of the main elements of superiority consists in this sublime consciousness of private exaltation, and the immense interval that separates it from the grosser condition it surveys.

Rivalry is essentially angry and contentious, but confessed superiority can afford to be serene and compa.s.sionate. The little people who live in that meagre sphere of theirs, mental and social, with which not one point of its own extended circle comes in contact, are deserving of all pity and are below anything like active displeasure. That they should be content with such a meagre sphere seems inconceivable to the superior being, as it contemplates its own enlarged horizon with the complacency proper to a dweller in vastness.

Or it may be that its own world is narrow; and its superiority will then be that it is high, safe, exclusive, while its pity will flow down for those poor wayfarers who wander afield in broad lat.i.tudes, and know nothing of the pleasure found in reserved places. In any case the region in which a superior being dwells is better than the region in which any other person dwells.

Take a superior being who has made up a private account with truth, and who has, in his own mind at least, unlocked the gate of the great mysteries of life, and got to the back of that eternal Why? for ever confronting us. It does not in the least degree signify how the key is labelled. It may be High Church or Low Church, Swedenborgianism or Positivism. The name has nothing to do with the thing. It is the contented certainty of having unlocked that great gate at which others are hammering in vain which confers the superiority, and how the thing has been done does not affect the result. Neither does it disturb the equanimity of the superior being when he meets with opposing superior beings who have also made up their private accounts with truth, but in quite another handwriting and with a different sum-total at the bottom of the page; who have also unlocked the gate of the great mysteries, but with a key of contradictory wards, while the gate itself is of another order of architecture altogether. But then nothing ever does disturb the equanimity of the superior being; for, as he is above all rivalry, so is he beyond all teaching. The meeting of two superior beings of hostile creed is like the meeting of the two blind kings in the story, each claiming the crown for his own and both ignorant of the very existence of a rival. It may be that the superior being has soared away into the cold region of spiritual negation, whence he regards the praying and praising mult.i.tudes who go to church and believe in Providence as grown people regard children who still believe in ghosts and fairies. Or it may be that he has plunged into the phosph.o.r.escent atmosphere of mysticism and an all-pervading superst.i.tion; and then all who hold by scientific law, and who think the test of common sense not absolutely valueless, are Sadducees who know nothing of the glorious liberty of the light, but who prefer to live in darkness and to make themselves the agents of the great Lord of Lies.

Sometimes the superior being goes in for the doctrine of love and impulse, as against reason or experience, holding the physiologist and political economist as creatures absolutely devoid of feeling; and sometimes his superiority is shown in the application of the hardest material laws to the most subtle and delicate manifestations of the mind. But on which side soever he ranks himself--as a spiritualist to whom reason and matter are stumbling-blocks and accursed, or as a materialist denying the existence of spiritual influences at all--he is equally secure of his own superiority and serene in his own conceit. That there should be two sides to any question never seems to strike him; and that a man of another creed should have as much right as himself to a hearing and consideration is the one hard saying impossible for him to receive. With a light and airy manner of playful contempt--sometimes with a heavy and Johnsonian scorn that keeps no terms with an opponent--the superior being meets all your arguments or batters down all your objections; sometimes, indeed, he will not condescend even so far as this, but when you express your adverse opinion just lifts up his eyebrows with a good-humoured kind of surprise at your mental state, but lets you see that he thinks you too hopeless, and himself too superior, to waste powder and shot upon you. It is of the nature of things that there should be moles and that there should be eagles; so much the worse for the moles, who must be content to remain blind, not seeing things patent to the n.o.bler vision.

The superior being is sometimes a person who is above all the pa.s.sions and weaknesses of ordinary men; a philosopher, or an etherealized woman dwelling on serene Olympian heights which no clouds obscure and where no earth-fogs rise. The pa.s.sions which shake the human soul, as tempests shake the forest trees, and warp men's lives according to the run of their own lines, are unknown to these Olympian personages who cannot understand their power. They look on these tempestuous souls with a curious a.n.a.lytical gaze, speculating on the geography of their Gethsemane, and wondering why they cannot keep as calm and quiet as they themselves are. They sit in scornful judgment on the mysterious impulses regulating human nature--regulating and disturbing--and think how perfect all things would be if only pa.s.sions and instincts were cut out of the great plan, and men and women were left to the dominion of pure reason. But they do not take into account the law of const.i.tutional necessity, and they are utterly unable to strike a balance between the good and evil wrought both by the tempests of souls and by those of nature. They only know that storms are inconvenient, and that for themselves they have no need of such convulsions to clear off stagnant humours; nor are they made of elements which kindle and explode at the contact of such or such materials. And if they know nothing of all this, why then should others? If they can sit on Olympian heights serene above all pa.s.sion, why should not the whole world sit with them, and fogs and fires, earthquakes and deluges, be conditions unknown?

When this kind of superior being is a woman, there is something pretty in the sublime a.s.sumption of her supremacy and the sweeping range of her condemnation. Sheltered from temptation and secure from danger, she looks out on life from the serene heights of her safe place, and wonders how men can fail and women fall before the power of trials of which she knows only the name. Her circulation is languid and her temperament phlegmatic; and the burning desire of life which sends the strong into danger, perhaps into sin, is as much unknown to her as is the fever of the tropics to a Laplander crouching in his snow-hut. But she judges none the less positively because of her ignorance; and, as she looks into your quivering face with her untroubled eyes, lets you see plainly enough how she despises all the human frailties under which you may have tripped and stumbled. Sometimes she rebukes you loftily. Your soul is sore with the consciousness of your sin, your heart is weak with the pain of life; but the superior being tells you that repentance cannot undo the evil that has been done, and that to feel pain is weak.

The superiority which some women a.s.sume over men is very odd. It is like the grave rebuke of a child, not knowing what it is that it rebukes. When women take up their parable and censure men for the wild or evil things they do, not understanding how or why it has come about that they have done them, and knowing as little of the inner causes as of the outer, they are in the position of superior beings talking unmitigated rubbish. To be sure, it is very sweet and innocent rubbish, and has a lofty air about it that redeems what else would be mere presumption; but there is no more practical worth in what they say than there is in the child's rebuke when its doll will not stand upright on sawdust legs, nor eat a crumb of cake with waxen lips. This is one reason why women of the order of superior beings have so little influence over men; they judge without knowledge and condemn without insight. If they could thoroughly fathom man's nature, so as to understand his difficulties, they would then have moral power if their aims were higher than his, their principles more lofty, their practice more pure. As it is, they have next to none; and the very men who seem to yield most go only so far as to conceal what the superior being disapproves of; they do not change because of her greater weight of doctrine.

Men show themselves as superior beings to women on another count--intellectually, rather than morally. While women rebuke men for their sins, men snub women for their follies; the one wields the spiritual, the other the intellectual, weapon of castigation, and both hold themselves superior, beyond all possibility of rivalry, according to the chance of s.e.x. The masculine view of a subject always imposes itself on women as something unattainable by the feminine mind. Nine times out of ten it brings them to a due sense of their own inferiority, save in the case of the superior being, to whom of course the masculine view counts for nothing against her own. But even when women do not accept a man's opinions, they instinctively recognize his greater value, his greater breadth and strength. Perhaps they cry out against his hardness, if he is a political economist and they are emotional; or against his lower morality if he goes in for universal charity and philosophical lat.i.tudinarianism, and they are enthusiasts with a clearly-defined faith and a belief in its infallibility. These are wide tracts of difference between the two minds, not to be settled by the _ipse dixit_ of even a superior being; but in general the superiority of the man makes itself more felt than the superiority of the woman. While one preaches, the other ridicules; and snubbing does more than condemnation.

_FEMININE AMENITIES._

A man's foes are those of his own household, and the keenest enemies of women are women themselves. No one can inflict such humiliation on a woman as can a woman when she chooses; for if the art of high-handed snubbing belongs to men, that of subtle wounding is peculiarly feminine, and is practised by the best-bred of the s.e.x. Women are always more or less antagonistic to each other. They are gregarious in fas.h.i.+ons and emulative in follies, but they cannot combine; they never support their weak sisters; they shrink from those who are stronger than the average; and if they would speak the truth boldly, they would confess to a radical contempt for each other's intellect--which perhaps is the real reason why the sect of the 'emanc.i.p.ated' commands so small a following.

Half a dozen ordinary men advocating 'emanc.i.p.ation' doctrines would do more towards leavening the whole bulk of womankind than any number of first-cla.s.s women. Where these do stand by each other it is from instinctive or personal affection rather than from cla.s.s solidarity.

And this is one of the most striking distinctions of s.e.x, and one cause, among others, why men have the upper hand, and why they are able to keep it. Certainly there are reasons, sufficiently good, why women do not more readily coalesce; and one is the immense difference between the two extremes--the silly being too silly to appreciate the wise, and the weak too weak to bear the armour of the strong. There is more difference between outsiders among women than there is among men; the feminine characteristic of exaggeration making a gap which the medium or average man fills. The ways of women with each other more than all else show the great difference between their _morale_ and that of men. They flatter and coax as men could not do, but they are also more rude to each other than any man would be to his fellow. It is amazing to see the things they can do and will bear--things which no man would dream of standing and which no man would dare to attempt.

This is because they are not taught to respect each other, and because they have no fear of consequences. If one woman is insulted by another, she cannot demand satisfaction nor knock the offender down; and it is unladylike to swear and call names. She must bear what she can repay only in kind; but, to do her justice, she repays in a manner undeniably effective and to the point.

There is nothing very p.r.o.nounced about the feminine modes of aggression and retaliation; and yet each is eloquent and sufficient for its purpose. It may be only a stare, a shrug, a toss of the head; but women can throw an intensity of disdain into the simplest gesture which answers the end perfectly. The unabashed serenity and unflinching constancy with which one woman can stare down another is in itself an art that requires a certain amount of natural genius, as well as careful cultivation. She puts up her eyegla.s.s--not being shortsighted--and surveys the enemy standing two feet from her, with a sublime contempt for her whole condition, or with a still more sublime ignoring of her sentient existence, that no words could give. If the enemy be sensitive and unused to the kind of thing, she is absolutely crushed, destroyed for the time, and reduced to the most pitiable state of self-abas.e.m.e.nt. If she be of a tougher fibre, and has had some experience of feminine warfare, she returns the stare with a corresponding amount of contempt or of obliviousness; and from that moment a contest is begun which never ceases and which continually gains in bitterness. The stare is the weapon of offence most in use among women, and is specially favoured by the experienced against the younger and less seasoned. It is one of the instinctive arms native to the s.e.x; and we have only to watch the introduction of two girls to each other to see this, and to learn how even in youth is begun the exercise which time and use raise to such deadly perfection.

In the conversations of women with each other we again meet with examples of their peculiar amenities to their own s.e.x. They never refrain from showing how much they are bored; they contradict flatly, without the flimsiest veil of apology to hide their rudeness; and they interrupt ruthlessly, whatever the subject in hand may be.

One lady was giving another a minute account of how the bride looked yesterday when she was married to Mr. A., of somewhat formidable boudoir repute, with whom her listener had had sundry tender pa.s.sages which made the mention of his marriage a notoriously sore subject.

'Ah! I see _you_ have taken that old silk which Madame Josephine wanted to palm off on me last year,' said the tortured listener brusquely breaking into the narrative without a lead of any kind. And the speaker was silenced. In this case it was the interchange of doubtful courtesies, wherein neither deserved pity; but to make a disparaging remark about a gown, in revenge for turning the knife in a wound, was a thoroughly feminine manner of retaliation, and one that would not have touched a man. Such shafts fall blunted against the rugged skin of the coa.r.s.er creature; and the date or pattern of a bit of cloth would not have told much against the loss of a lover. But as most women pa.s.sionately care for dress, their toilet is one of their most vulnerable parts. Ashamed to be unfas.h.i.+onable, they tolerate anything in each other rather than shabbiness or eccentricity, even when picturesque; hence a sarcastic allusion to the age of a few yards of silk as a set-off against a grossly cruel stab was a return wound of considerable depth cleverly given.

The introduction of the womankind belonging to a favourite male acquaintance of somewhat lower social condition affords a splendid opportunity for the display of feminine amenity. The presentation cannot be refused, yet it is resented as an intrusion. 'Another daughter, Mr. C.! You must have a dozen daughters surely,' a peeress said disdainfully to a commoner whom personally she liked, but whose family she did not want to know. The poor man had but two; and this was the introduction of the second.

Very painful to a high-spirited gentlewoman must be the way in which a superior creature of this kind receives her, if not of the same set as herself. The husband of the inferior creature may be adored, as men are adored by fas.h.i.+onable women who love only themselves, and care only for their own pleasures. Artist, man of letters, _beau sabreur_, he is the pa.s.sing idol, the temporary toy, of a certain circle; and his wife has to be tolerated for his sake, and because she is a lady and fit to be presented, though an outsider. So they patronize her till the poor woman's blood is on fire; or they snub her till she has no moral consistency left in her, and is reduced to a mere ma.s.s of pulp. They keep her in another room while they talk to her husband with their other intimates; or they admit her into their circle, where she is made to feel like a Gentile among the faithful, for either they leave her unnoticed altogether or else speak to her on subjects quite apart from the general conversation, as if she were incapable of understanding them on their own ground. They ask her to dinner without her husband, and take care that there is no one to meet her whom she would like to see; but they ask him when they are at their grandest, and express their deep regret that his wife (uninvited) cannot accompany him. They know every turn and twist that can humiliate her if she has pretensions which they choose to demolish. They praise her toilet for its good taste in simplicity, when she thinks she is one of the finest on an occasion on which no one can be too fine. They tell her that pattern of hers is perfect, and made just like the dear d.u.c.h.ess's famous dress last season, when she believes that she has Madame Josephine's last, freshly imported from Paris. They celebrate her dinner as the very perfection of a refined family dinner without parade or cost, though it has all been had from the crack confectioner's, and though the bill for the entertainment will cause many a day of family pinching. These are the things which women say to one another when they wish to pain and humiliate; things which pain and humiliate some more than would a positive disgrace. For some women are distressingly sensitive about these little matters. Their lives are made up of trifles, and a failure in a trifle is a failure in their object of life.

Women can do each other no end of despite in a small way in society, not to speak of mischief of a graver kind. A hostess who has a grudge against one of her more famous lady-guests can always ensure her a disappointing evening under cover of doing her supreme honour and paying her extra attention. If she sees the enemy engaged in a pleasant conversation with one of the male stars, down she swoops, and in the sweetest manner possible carries her off to another part of the room, to introduce her to some school-girl who can only say yes or no in the wrong places--'who is dying for the honour of talking to you, my dear;' or to some unfledged stripling who blushes and grows hot and cannot stammer out two consecutive sentences, but who is presented as a rising genius and to be treated with the consideration due to his future. As her persecution is done under the guise of extra friendliness, the poor victim cannot cry out, nor yet resist; but she knows that whenever she goes to Mrs. So and So's she will be seated next the stupidest man at table, and prevented from talking to any one she likes in the evening; and that every visit to that lady is made in some occult manner unpleasant to her. And yet what has she to complain of? She cannot complain in that her hostess trusts to her for help in the success of her entertainment, and moves her about the room as a perambulating attraction which she has to dispense fairly among her guests, lest some should be jealous of the others. She may know that the meaning is to annoy; but who can act on meaning as against manner?

How crooked soever the first may be, if the last is straight the case falls to the ground, and there is no room for remonstrance.

Often women flirt as much to annoy other women as to attract men or amuse themselves. If a wife has crossed swords with a friend, and the husband is in any way endurable, let her look out for retaliation.

The woman she has offended will take her revenge by flirting more or less openly with the husband, all the while loading the enemy with flattery if she be afraid of her, or snubbing her without much disguise if she feel herself the stronger. The wife cannot help herself, unless things go too far for public patience. A jealous woman without proof is the b.u.t.t of her society, and brings the whole world of women like a nest of wasps about her ears. If wise, she will ignore what she cannot laugh at; if sensitive, she will fret; if vindictive, she will repay. Nine times out of ten she does the last, and, may be, with interest; and so goes on the duel, though all the time the fighters appear to be intimate friends and on the best possible terms together.

But the range of these feminine amenities is not confined to women; it includes men as well; and women continually take advantage of their position to insult the stronger s.e.x by saying to them things which can be neither answered nor resented. A woman can with the quietest face and the gentlest voice imaginable insinuate that you have just cheated at cards; she can give you the lie direct as coolly as if she were correcting a misprint; and you cannot defend yourself. To brawl with her would be unpardonable; to contradict her is useless; and the sense of society does not allow you to show her any active displeasure.

In this instance the weaker creature is the stronger, and the more defenceless is the safer. You have only the rather questionable consolation of knowing that you are not singular in your discomfiture, and that when she has made an end of you she will probably have a turn with your betters, and make them too, dance to her piping, whether they like the tune or not. At all events, if she humiliates you she humiliates her sisters still more; and with the knowledge that, hardly handled as you have been, others are yet more severely dealt with, you must learn to be content, and to practise as much of that grim kind of patience, which suffers keenly and bears silently, as your nature will permit.

_GRIM FEMALES._

Almost all histories and mythologies embody the idea of a race of grim females. Whether as fabulous and complex monsters, like the Sphinx and the Harpies, or in the more human forms of the Fates and the Furies, uns.e.xed women have been universally recognized as forming part of the system of nature and to be accepted among the stranger manifestations of human life. Yet it is hard to understand why they should exist at all. As moral 'sports,' they are so far interesting to the psychologists; but, as women with definite duties and fixed functions, nothing can be less admirable. They are even worse than effeminate men--which is saying everything.

The grim female must be carefully distinguished from the masculine woman; for they are by no means essentially the same, though the types may run into each other, and sometimes do. But the masculine woman, if not grim but only Amazonian, has often much that is fine and beautiful in her, as we see in her great prototype Pallas Athene; but the grim female _pur sang_ is never n.o.ble, never beautiful; and the only meaning of her existence--the only mission she seems sent into the world to fulfil--is that of serving as a warning to the young what to avoid.

The grim female is not necessarily an old maid, as would appear likely at first sight. We find her of all conditions indifferently--as maid, wife, widow, as mother and childless alike--and we do not find that her condition in any way affects her character. If born grim, she remains grim to the end; and neither marriage nor motherhood modifies her. The grim female of novelists is generally an old maid; but she is a caricature, painted in the broadest lines and copied from the outsides of things. She is emphatically an odd woman; odd in her dress, her mode, her state. She wears a flapping cap, skimpy skirts and rusty brown mittens on her bony hands. She has a pa.s.sionate aversion against men and matrimony; and she lives queerly behind a barricaded house-door, with a small slavey, or an elderly female afflicted with deafness, to do her work and bear the brunt of her temper. But she is always odd, unmarried, unfas.h.i.+onable and unlike everybody else, and could never be mistaken for an ordinary woman from the first phrase which stamps her personality on the page to the last paragraph of her fict.i.tious existence.

Now the grim female of real life may be one of the most conventional of her s.e.x, and in fact, she generally is one of the most conventional of her s.e.x. She is one who rules her household with a rod of iron carefully wrought after the pattern of her neighbours' rods, and to whom a dish set awry, or the second-best china instead of the best, counts for as great a moral delinquency in her servants as a breach of all the Ten Commandments together. She is a woman who regards being out of the fas.h.i.+on, or being foremost in the fas.h.i.+on, as equally reprehensible, and to whom dress is among the most important matters of life. Wherefore she is notorious for a certain grim grandeur of style, as one who respects herself by her clothes, and is known among other women as possessing handsome lace and costly velvet in profusion. Are not lace and velvet _de rigueur_ for women of condition? and what is the grim female but the embodiment of the 'rigour of the game' in all matters? Therefore she clothes herself sumptuously, without elegance or taste; and would as soon be seen abroad in her dressing-gown and slippers as without her characteristic heavy velvet or rustling silk. But the artist's little wife, in her fresh muslin and nice admixture of colours, sails round her for grace and beauty at about one-twentieth part of what the grim female's stately ugliness has cost.

One characteristic of the grim female is her want of womanly pa.s.sion for children. She may have so much maternal instinct, perverted, as to be on friendly terms with a dog or two, a cat, or may be a c.o.c.katoo; but she has no real affection for children, no comprehension of child-nature, and the 'sublime nonsense' of the nursery is a thing unknown to her from first to last. If she have children of her own, she treats them in a hard wooden way that has nothing of the ideal mother about it. She generally sees that they are properly cared for, because she is a disciplinarian; but, though she is inexorable on the score of cold baths and 'no trash,' she never condescends to the weakness of love. If her little ones are sick, they are set aside and dosed until they are well; if they are naughty, they are punished; but they never know those moments of tender indulgence which help them over a period of indisposition not severe enough for actual doctoring, yet throwing them out of gear and inducing a spell of what ignorance calls naughtiness. Rhadamanthus was a weakling compared to the grim female in the nursery; and what she is in her nursery she continues to be in the schoolroom, and the drawing-room to follow. Her children are always causes of annoyance to the grim female, and the first stirrings of individuality, the first half-unconscious trials of their young strength, are offences she cannot away with. Children and inferiors are they in her eyes, even when grown up and married; and she exacts from them the humility and deference of their lower condition. Hence she is one to whom the present generation is undeniably worse than the past; one who groans over the follies and shortcomings of the times and who thinks that good conduct died out with her own youth, and that it is not likely, by the look of things, to be restored. In fact, youth itself is the root and basis of offence; and if she coerces children, she tyrannizes over girls and snubs young men, with inexorable impartiality.

The grim female is not necessarily a strong-minded woman, nor a learned woman, like those who wear spectacles, go to scientific meetings and are great in the cla.s.sics and the 'ologies. She may be of the emanc.i.p.ated cla.s.s; it all depends on chance; and a grim female, when of the emanc.i.p.ated, is a very formidable person indeed. But she is not necessarily one of these. On the contrary, part of her very grimness comes from her intense conservatism and uncompromising conventionality. Nothing is so abhorrent to her as innovation or novelty in any shape. She does not hold with any one out of the narrowest groove of respectable belief, in what direction soever the diverging line may go. A Romanist or a Baptist, a Jew or an infidel, it is all one to her; each is equally dreadful to her, and each is eternally foredoomed. She is of the orthodox Church without fal-lals; as far removed from Ritualism as she is from ranting, and demanding for herself that infallibity of judgment and absolute possession of the truth which she denies to the Pope and all his Cardinals. Beware how you broach new doctrines in her presence. She has been known before now to abjure her nearest relations for no greater moral lapse than a weak belief in globules; while, as for anything like graver aberrations, say on the ape theory or on the plurality of races, on development in religions or on a republican form of government, she has no toleration whatever. If the Smithfield fires existed at the present day, the grim female would be the first to light the f.a.ggots.

It is all the same if she belongs to any Dissenting persuasion; part of her grimness coming from her intolerance, and her own beliefs being simply the springboard on which she stands.

Many causes produce the grim female. It may be that she is grim from social pride as well as from natural hardness. If she has been used to live with people whom, rightly or wrongly, she considers her inferiors, she will probably queen it over them in a very unmistakeable manner. The prelatic blood is renowned for this sort of thing; and a bishop's daughter, or an archbishop's grand-daughter, or Mrs. Proudie, prelatic by marriage only, if of the grim cla.s.s, is one of the grimmest of her cla.s.s. The halo of sanct.i.ty round the mitre and the crozier will be greater in her eyes than even the glitter of the strawberry leaves; and she holds herself consecrated by her birth or marriage to the understanding of every moral question, and specially to the final settlement of every tough theological position. Or she may be grim because of her isolation and meagre intercourse with the world at large; such as she is found in the remoter districts. This kind comes into the exceptional or novelist's cla.s.s, and is often more masculine than grim. These are the women who hunt and fish and shoot like men, and who may be found in all weathers wandering alone about the mountains in short petticoats and spatterdashes--women who affect to be essentially mannish in person, habits and attire, and who may be quite jolly easy-going fellows in their own way, or else grim and trenchant, as nature or the fit takes them. This is a kind not at all uncommon in country places among the higher cla.s.s of resident ladies--ladies who are so highly placed locally that they can afford to disregard public opinion, and who are so independent by disposition that they naturally go off to the manly side, and make themselves bad imitations, as the best they can do.

The grim female tries her strength with all newcomers. She is like one of the giants or black knights of old romance, who lived in castles or caves, whence they pounced on all pa.s.sers-by, and either wrung their necks if they conquered or retreated howling if discomfited. This is what the grim female does in her degree. She dashes on all who are presented to her, and has a pa.s.sage of arms as the first act of the new drama. If her opponents yield out of timidity or good-breeding, or perhaps from not understanding the warlike nature of the encounter, she puts her foot on them forthwith, and ignominiously crushes them; if they defy her, and give her back blow for blow, ten to one she cuts them and becomes their enemy for ever after. For she has not breadth enough to be magnanimous, and the one thing she never forgives is successful opposition. Very grim is she in the presence of human weakness, moral and physical. Woe to that unhappy maid of hers who has slipped on the narrow path of prudence! She will be turned out to perish with no more compunction than if she were a black-beetle to be swept out of the way.

As a nurse the grim female is precise, punctual, obedient to orders, but inexorable. She would give the patient a fit of nervous hysterics which would throw him back for a week, rather than allow him five minutes' grace in the matter of a painful operation or a nauseous draught. Without variableness or weakness herself, she cannot endure it in others, and whosoever comes under her hand must be content to remain in shape, and to keep himself well braced up to the utmost rigidity of duty. If she had to lose an arm or a leg, she would go to her trouble like a Trojan; and why not others? She would merely tighten her lips and hold her breath, and then would sit down to let herself be hacked and mangled without a groan or a word. To judge by the notice given of her in her sister's life, Emily Bronte was of the grim cla.s.s, and about the grimmest for her age and state that could well be found. Had she lived, and lived unsoftened, she would have been one unbroken ma.s.s of iron and granite, without a soft spot anywhere. Her very love was fiercer than other women's hate; her strength was more terrible than a man's anger; her pa.s.sions were as fiery as furnace flames. Of all the examples we could cite, she seems about the fittest for our model.

A grim female has no mercy. She may be just, but if so, it is in a hard uncompromizing way that makes her justice worse than others'

partiality. For justice can be sympathetic, even if unwavering; and the grim female is never sympathetic, how painful soever the work on hand and the sentence to be executed. Neither is she gay; for she is not plastic enough to be either one or the other. She is run into an iron mould, where her nature is compressed as in a vice; and she allows of no expansion, no lipping over, no bursting of bonds anyhow.

What would become of us if all our women were like her? Without any of the feminine little weaknesses at which we have our laugh yet which we do not wholly dislike--without any of the pretty coaxing ways which we know warp our better judgment and take us out of the strict course; and yet how pleasant that warping process is!--without any even of the transient petulances which give so much light and shade to a woman's character, the grim female stands like an old-world Gorgon, turning living flesh and blood to stone. When we look at her we are inclined to forgive all the smallness and silliness which sometimes vex us in the ordinary woman, and to think that there are worse things than the love of dress for which we so often reproach our wives and daughters; that flirting, which is reprehensible no doubt, might be exchanged for something even more reprehensible; and that vanity, of the giggling, coquettish kind, though to be steadily discouraged and sternly reproved, is not quite the worst feminine thing after all. Surely not!

A grim female who cannot flirt nor giggle nor cry, nor yet kiss and make up again when scolded, is far away a worse kind of thing than a feather-headed little puss who is always doing wrong by reason of her foolish brain, but who manages somehow to pull herself right because of her loving heart. Weak women, vain women, affected women, and the whole cla.s.s of silly women, whatever the speciality of silliness exhibited, are tiresome enough, heaven knows; but, unsatisfactory as they are, they are better than the grim female--that woman of no s.e.x, born without softness or sympathy and living without pity and without love.

_MATURE SIRENS._

Nothing is more incomprehensible to girls than the love and admiration sometimes given to middle-aged women. They cannot understand it; and nothing but experience will ever make them understand it. In their eyes, a woman is out of the pale of personal affection altogether when she has once lost that s.h.i.+ning gloss of youth, that exquisite freshness of skin and suppleness of limb, which to them, in the insolent plenitude of their unfaded beauty, const.i.tute the chief claims to admiration of the one s.e.x from the other. And yet they cannot conceal from themselves that the pretty maid of eighteen is often deserted for the handsome woman of forty, and that the patent witchery of their own youth and brilliant colouring goes for nothing against the mysterious charms of a mature siren. What can they say to such an anomaly? There is no good in going about the world disdainfully wondering how on earth a man could ever have taken up with such an antiquated creature!--suggestively asking their male friends what could he see in a woman of her age, old enough to be his mother? There the fact stands; and facts are stubborn things. The eligible suitor who has been coveted by more than one golden-haired girl has married a woman twenty years her senior, and the middle-aged siren has quietly carried off the prize which nymphs in their teens have frantically desired to win. What is the secret? How is it done?

The world, even of silly girls, has got past any belief in spells and talismans, such as Charlemagne's mistress wore, and yet the man's fascination seems to them quite as miraculous and almost as unholy as if it had been brought about by the black art. But if they had any a.n.a.lytical power they would understand the _diablerie_ of the mature siren clearly enough; for it is not so difficult to understand when one puts one's mind to it.

In the first place, a woman of ripe age has a knowledge of the world, and a certain suavity of manner and moral flexibility, wholly wanting to the young. Young girls are for the most part all angles--harsh in their judgments, stiff in their prejudices, narrow in their sympathies. They are full of combativeness and self-a.s.sertion if they belong to one type of young people, or they are stupid and shy if they belong to another type. They are talkative with nothing to say, and positive with nothing known; or they are monosyllabic dummies who stammer out Yes or No at random, and whose brains become hopelessly confused at the first sentence with which the stranger, to whom they have just been introduced, attempts to open a conversation. They are generally without pity; their want of experience making them hard towards sorrows which they do not understand--let us charitably hope also making them ignorant of the pain they inflict. That famous article in the _Times_ on the cruelty of young girls, _apropos_ of Constance Kent's confession, though absurdly exaggerated, had in it the core of truth which gives the sting to such papers, which makes them stick, and which is the real cause of the outcry they create.

Girls are cruel; there is no question about it. If pa.s.sive rather than active, they are simply indifferent to the sufferings of others; if of a more active temperament, they find a positive pleasure in giving pain. A girl will say horribly cruel things to her dearest friend, then laugh at her because she cries. Even her own mother she will hurt and humiliate if she can; while, as for any unfortunate aspirant not approved of, were he as tough-skinned as a rhinoceros she would find means to make him wince. But all this acerbity is toned down in the mature woman. Experience has enlarged her sympathies, and knowledge of suffering has softened her heart to the sufferings of others. Her lessons of life too, have taught her tact; and tact is one of the most valuable lessons that a man or woman can learn. She sees at a glance the weak points and sore places in her companion, and she avoids them; or if she pa.s.ses over them, it is with a hand so soft and tender, a touch so soothing, that she calms instead of irritating. A girl would have come down on those weak places heavily, and would have torn off the bandages from the sore ones, jesting at scars because she herself had never felt a wound, and deriding the sybaritism of diachylon because ignorant of the anguish it conceals.

Furthermore, the mature siren is thoughtful for others. Girls are self-a.s.serting and aggressive. Life is so strong in them, and the instinct which prompts them to try their strength with all comers and to get the best of everything everywhere, is so irrepressible, that they are often disagreeable because of that instinctive selfishness, that craving, natural to the young, of taking all and giving back nothing. But the mature siren knows better than this. She knows that social success entirely depends on what each of us can throw into the common fund of society; that the surest way to win consideration for ourselves is to be considerate for others; that sympathy begets liking, and self-suppression leads to exaltation; and that if we want to gain love we must first show how well we can give it. Her tact then, and her sympathy, her moral flexibility and quick comprehension of character, her readiness to give herself to others, are some of the reasons, among others, why the society of a cultivated agreeable woman of a certain age is sought by those men to whom women are more than mere mistresses or toys. Besides, she is a good conversationalist. She has no pretensions to any special or deep learning--for, if pedantic, she is spoilt as a siren at any age--but she knows a little about most things; at all events, she knows enough to make her a pleasant companion in a _tete-a-tete_ or at a dinner-table, and to enable her to keep up the ball when thrown. And men like to talk to intelligent women. They do not like to be taught nor corrected by them, but they like that quick sympathetic intellect which follows them readily, and that amount of knowledge which makes a comfortable cus.h.i.+on for their own. And a mature siren who knows what she is about would never do more than this, even if she could.

Though the mature siren rests her claims to admiration on more than mere personal charms, and appeals to something beyond the senses, yet she is personable and well preserved, and, in a favourable light, looks nearly as young as ever. So the men say who knew her when she was twenty; who loved her then, and have gone on loving her, with a difference, despite the twenty years which lie between this and then.

Girls, indeed, despise her charms because she is no longer young; and yet she may be even more beautiful than youth. She knows all the little niceties of dress, and, without going into the vulgar trickery of paint and dyes--which would make her hideous--is up to the best arts of the toilet by which every point is made to tell and every minor beauty is given its fullest value. For part of the art and mystery of sirenhood is an accurate perception of times and conditions, and a careful avoidance of that suicidal mistake of which _la femme pa.s.see_ is so often guilty--namely, setting herself in confessed rivalry with the young by trying to look like them, and so losing the good of what she has retained, and betraying the ravages of time by the contrast.