MODERN MOTHERS.

No human affection has been so pa.s.sionately praised as maternal love, and none is supposed to be so holy or so strong. Even the poetic aspect of the instinct which inspires the young with their dearest dreams does not rank so high as this, and neither lover's love nor conjugal love, neither filial affection nor fraternal, comes near the sanct.i.ty or grandeur of the maternal instinct. But all women are not equally rich in this great gift; and, to judge by appearances, English women are at this moment particularly poor. It may seem a harsh thing to say, but it is none the less true--society has put maternity out of fashion, and the nursery is nine times out of ten a place of punishment, not of pleasure, to the modern mother.

Two points connected with this subject are of growing importance at this present time--the one is the increasing disinclination of married women to be mothers at all; the other, the large number of those who, being mothers, will not, or cannot, nurse their own children. In the mad race after pleasure and excitement now going on all through English society the tender duties of motherhood have become simply disagreeable restraints, and the old feeling of the blessing attending the quiver full is exchanged for one expressive of the very reverse. With some of the more intellectual and less instinctive sort, maternity is looked on as a kind of degradation; and women of this stamp, sensible enough in everything else, talk impatiently among themselves of the base necessities laid on them by men and nature, and how hateful to them is everything connected with their characteristic duties.

This wild revolt against nature, and specially this abhorrence of maternity, is carried to a still greater extent by American women, with grave national consequences resulting; but though we have not yet reached the Transatlantic limit, the state of the feminine feeling and physical condition among ourselves will disastrously affect the future unless something can be done to bring our women back to a healthier tone of mind and body. No one can object to women declining marriage altogether in favor of a voluntary self-devotion to some project or idea; but, when married, it is a monstrous doctrine to hold that they are in any way degraded by the consequences, and that natural functions are less honorable than social excitements. The world can get on without b.a.l.l.s and morning calls, it can get on too without amateur art and incorrect music, but not without wives and mothers; and those times in a nation's history when women have been social ornaments rather than family home-stays have ever been times of national decadence and of moral failure.

Part of this growing disinclination is due to the enormous expense incurred now by having children. As women have ceased to take any active share in their own housekeeping, whether in the kitchen or the nursery, the consequence is an additional cost for service, which is a serious item in the yearly accounts. Women who, if they lived a rational life, could and would nurse their children, now require a wet-nurse, or the services of an experienced woman who can "bring up by hand," as the phrase is; women who once would have had one nursemaid now have two; and women who, had they lived a generation ago, would have had none at all, must in their turn have a wretched young creature without thought or knowledge, into whose questionable care they deliver what should be the most sacred obligation and the most jealously-guarded charge they possess.

It is rare if, in any section of society where hired service can be had, mothers give more than a superficial personal superintendence to nursery or school-room--a superintendence about as thorough as their housekeeping, and as efficient. The one set of duties is quite as unfashionable as the other, and money is held to relieve from the service of love as entirely as it relieves from the need of labor. And yet, side by side with this personal relinquishment of natural duties, has grown up, perhaps as an instinctive compensation, an amount of attention and expensive management specially remarkable. There never was a time when children were made of so much individual importance in the family, yet in so little direct relation with the mother--never a time when maternity did so little and social organization so much.

Juvenile parties; the kind of moral obligation apparently felt by all parents to provide heated and unhealthy amus.e.m.e.nts for their boys and girls during the holidays; extravagance in dress, following the same extravagance among their mothers; the increasing cost of education; the fuss and turmoil generally made over them--all render them real burdens in a house where money is not too plentiful, and where every child that comes is not only an additional mouth to feed and an additional body to clothe, but a subtractor by just so much from the family fund of pleasure.

Even where there is no lack of money, the unavoidable restraints of the condition, for at least some months in the year, more than counterbalance any sentimental delight to be found in maternity. For, before all other things in life, maternity demands unselfishness in women; and this is just the one virtue of which women have least at this present time--just the one reason why motherhood is at a discount, and children are regarded as inflictions instead of blessings.

Few middle-cla.s.s women are content to bring up their children with the old-fashioned simplicity of former times, and to let them share and share alike in the family, with only so much difference in their treatment as is required by their difference of state; fewer still are willing to share in the labor and care that must come with children in the easiest-going household, and so to save in the expenses by their own work. The shabbiest little wife, with her two financial ends always gaping and never meeting, must have her still shabbier little drudge to wheel her perambulator, so as to give her an air of fine-ladyhood and being too good for work; and the most indolent housekeeper, whose work is done in half an hour, cannot find time to go into the gardens or the square with nurse and the children, so that she may watch over them herself and see that they are properly cared for.

In France, where it is the fashion for mother and _bonne_ to be together both out of doors and at home, at least the children are not neglected nor ill-treated, as is too often the case with us; and if they are improperly managed, according to our ideas, the fault is in the system, not in the want of maternal supervision. Here it is a very rare case indeed when the mother accompanies the nurse and children; and those days when she does are nursery gala-days, to be talked of and remembered for weeks after. As they grow older, she may take them occasionally when she visits her more intimate friends; but this is for her own pleasure, not their good, and is quite beside the question of going with them to see that they are properly cared for.

It is to be supposed that each mother has a profound belief in her own nurse, and that when she condemns the neglect and harshness shown to other children by the servants in charge, she makes a mental reservation in favor of her own, and is very sure that nothing improper or cruel takes place in _her_ nursery. Her children do not complain, and she always tells them to come to her when anything is amiss; on which negative evidence she satisfies her soul, and makes sure that all is right, because she is too neglectful to see if anything is wrong. She does not remember that her children do not complain because they dare not.

Dear and beautiful as all mammas are to the small fry in the nursery, they are always in a certain sense Junos sitting on the top of Mount Olympus, making occasional gracious and benign descents, but practically too far removed for useful interference; while nurse is an ever-present power, capable of sly pinches and secret raids, as well as of more open oppression--a power, therefore, to be propitiated, if only with the subservience of a Yezidi, too much afraid of the Evil One to oppose him.

Wherefore nurse is propitiated, failing the protection of the glorified creature just gone to her grand dinner in a cloud of lace and a blaze of jewels; and the first lesson taught the youthful Christian in short frocks or knickerbockers is not to carry tales down stairs, and by no means to let mamma know what nurse desires should be kept secret.

A great deal of other evil, beside these sly beginnings of deceit, is taught in the nursery; a great deal of vulgar thought, of superst.i.tious fear, of cla.s.s coa.r.s.eness. As, indeed, how must it not be when we think of the early habits and education of the women taken into the nursery to give the first strong indelible impressions to the young souls under their care. Many a man with a ruined const.i.tution, and many a woman with shattered nerves, can trace back the beginning of their sorrow to those neglected childish days of theirs when nurses had it all their own way because mamma never looked below the surface, and was satisfied with what was said instead of seeing for herself what was done. It is an odd state of society which tolerates this transfer of a mother's holiest and most important duty into the hands of a mere stranger, hired by the month, and never thoroughly known.

Where the organization of the family is of the patriarchal kind--old retainers marrying and multiplying about the central home, and carrying on a warm personal attachment from generation to generation--this transfer of maternal care has not such bad effects; but in our present way of life, without love or real relationship between masters and servants, and where service is rendered for just so much money down, and for nothing more n.o.ble, it is a hideous system, and one that makes the modern mother utterly inexplicable. We wonder where her mere instincts can be, not to speak of her reason, her love, her conscience, her pride.

Pleasure and self-indulgence have indeed gained tremendous power, in these later days, when they can thus break down the force of the strongest law of nature, a law stronger even than that of self-preservation.

Folly is the true capillary attraction of the moral world, and penetrates every stratum of society; and the folly of extravagant attire in the drawing-room is reproduced in the nursery. Not content with bewildering men's minds, and emptying their husband's purses for the enhancement of their own charms, women do the same by their children, and the mother who leaves the health, and mind, and temper, and purity of her offspring in the keeping of a hired nurse takes especial care of the color and cut of the frocks and petticoats; and always with the same strain after show, and the same endeavor to make a little look a mickle.

The children of five hundred a year must look like those of a thousand; and those of a thousand must rival the _tenue_ of little lords and ladies born in the purple; while the amount of money spent in the tradesman-cla.s.s is a matter of real amazement to those let into the secret.

Simplicity of diet, too, is going out with simplicity of dress, with simplicity of habits generally; and stimulants and concentrated food are now the rule in the nursery, where they mar as many const.i.tutions as they make. More than one child of which we have had personal knowledge has yielded to disease induced by too stimulating and too heating a diet; but artificial habits demand corresponding artificiality of food, and so the candle burns at both ends instead of one. Again, as for the increasing inability of educated women to nurse their children, even if desirous of doing so, that also is a bodily condition brought about by an unwholesome and unnatural state of life. Late hours, high living, heated blood, and vitiated atmosphere are the causes of this alarming physical defect. But it would be too much to expect that women should forego their pleasurable indulgences, or do anything disagreeable to their senses, for the sake of their offspring. They are not famous for looking far ahead on any matter, but to expect them to look beyond themselves, and their own present generation, is to expect the great miracle that never comes.

THE PRIESTHOOD OF WOMAN.

If the female philosophers who plead for the emanc.i.p.ation of their s.e.x would stoop from the sublimer heights of Woman's Rights to arguments of mere human expediency, we fancy they might find some of their critics disposed to listen in a more compliant mood. We can imagine a very good point being made out of the simple fact of waste, by some feminine advocate who would point out in a businesslike way how much more work the world might get through if only woman had fair play. Waste is always a pitiful and disagreeable thing, and the waste of whatever reserved power may lie at present unused in the b.r.e.a.s.t.s of half a million of old maids, for instance, is a thought which, with so much to be done around us, it is somewhat uncomfortable to dwell much upon. The argument, too, might be neatly enforced, just at present, by ill.u.s.trations from a somewhat unexpected quarter.

The Papacy seems determined to carry out its concordat with Woman. If we are to credit the latest rumors from the Vatican, Rome has grown impatient of the cla.s.s who now present themselves at her doors as candidates for canonization, and has fallen back from the obscure Italian beggars and Cochin Chinese martyrs whom she has recently delighted to honor on the more ill.u.s.trious names of Christopher Columbus and Joan of Arc. A little courage must have been needed for this retreat upon the past, for neither the great navigator nor the heroine found much support or appreciation in the prelates of their day; and the somewhat uncomfortable fact might be urged by the devil's advocate, in the case of the latter, that if Joan was sent to the martyr's stake, it was by a spiritual tribunal.

On the other hand, there is the obvious desirableness of showing how perfectly at one the Papacy is with the spirit of the age in this double compliment to the two primary forces of modern civilization--the democratic force of the New World, and the feminine force of the Old.

The beatification of the Maid of Orleans in its most simple aspect is the official recognition, by the Papacy, of the claims of her s.e.x to a far larger sphere of human action than has as yet been accorded to them.

Woman may fairly meet the domestic admonitions of Papal briefs by this newly discovered instance of extra-domestic holiness, and may front the taunts of cynical objectors with a saintly patron who was the first to break through the outer conventionalities of womanhood.

But the figure of Joan of Arc is far more than a convenient answer to objections such as these; it is, as we have said, in itself a cogent argument for a better use of feminine energies. No life gives one such a notion as hers of the vast forces which lie hidden, and as it would seem wasted, in the present ma.s.s of women. It is impossible to be content with little projects of utilization such as those which throw open to her the telegraph-office or the printing-press, or even with the more ambitious claims for her admission to the Bench or the dissecting-room, when one gets a glimpse such as this of energies latent within the female breast which are strong enough to change the face of the world.

It is difficult to suppose that the woman of our day is less energetic than the woman of the fifteenth century, or that her piano and her workbag sum up the whole of her possibilities any more than her spinning-wheel or her sheep-tending exhausted those of the Maid of Domremy. The ordinary occupations of woman strike us in this light as mere jets of vapor, useful indeed as a relief to the volcanic pressure within, but insufficient to remove the peril of an eruption. There must be some truth in the spasmodic utterances of the fevered sibyls who occasionally bare the female heart to us in three-volume novels, and the gaiety and frivolity of the life of woman is a mere mask for the wild, tossing emotions within. It is a standing danger, we own; and besides the danger there is, as we have said, the waste and the pity of it.

A little closer examination, however, may suggest some doubt whether this waste of power is not more apparent than real. In the physical world, Mr. Grove has told us that the apparent destruction of a force is only its transformation into a force which is correlative to it; that motion, for instance, when lost is again detected in the new form of heat, and heat in that of light. But the theory is far from being true of the physical world only, and, had we s.p.a.ce here, nothing would be easier than to trace the same correlation of forces through the moral nature of man. For waste, then, in the particular instance which is before us, we may perhaps subst.i.tute transformation.

Professing herself the most rigid of conservatives, woman gives vent to this heroic energy for which the times offer no natural outlet in the radical modifications which she is continually introducing into modern society. We overlook the manifold ways in which she is acting on and changing the state of things around us, just because we are deceived by the apparent unity with which the whole s.e.x advances toward marriage. We forget the large margin of those who fail in attaining their end, and we act as if the great ma.s.s of unmarried women simply represented a waste and lost force. And yet it is just this waste force which tells on society more powerfully than all.

The energies which fail in finding a human object of domestic adoration become the devotional energies of the world. The force which would have made the home makes the Church. It is really amazing to watch, if we look back through the ages, the silent steady working of this feminine impulse, and to see how bit by bit it has recovered the ground of which Christianity robbed Woman. We wonder that no woman poet has ever turned, like Schiller, to the G.o.ds of old.

In every heathen religion of the Western world woman occupied a prominent place. Priestess or prophetess, she stood in all ministerial offices on an equality with man. It was only the irruption of religions from the East, the faiths of Isis or Mithras, which swept woman from the temple. Christianity shared the Oriental antipathy to the ministerial service of woman; it banished her from altar and from choir; in darker times it drove her to the very porch of its shrines. The Church of after ages dealt with woman as the Empire dealt with its Caesars; it was ready to grant her apotheosis, but only when she was safely out of the world.

It gave her canonization, and it gives it to her still, but not the priesthood. No rout could seem more complete, but woman is never greater than when she is routed.

The newly-inst.i.tuted parson of to-day, br.i.m.m.i.n.g over with apostolic texts which forbid woman to speak in church, no sooner arrives at his parish than he finds himself in a spiritual world whose impulse and guidance is wholly in the hands of woman. Expel woman as you will, _tamen usque recurrit_. Woman is, in fact, the parish. Within, in her lowest spiritual form, as the parson's wife, she inspires and sometimes writes his sermons. Without, as the bulk of his congregation, she watches over his orthodoxy, verifies his texts, visits his schools, and hara.s.ses his sick. "Ah, Betsy!" said a sick woman to a wealthier sister the other day, "it's of some use being well off; you won't be obliged when you die to have a district-lady worriting you with a chapter." But the district-lady has others to "worrit" in life besides the sick.

Mrs. Hannah More tells us exultantly in her journal how successful were her raids upon the parsons, and in what dread all unspiritual ministers stood of her visitations. And the same rigid censorship prevails in many quarters still. The preacher who thunders so defiantly against spiritual foes is trembling all the time beneath the critical eye that is watching him from the dim recesses of an unworldly bonnet, and the critical finger which follows him with so merciless an accuracy in his texts.

Impelled, guided, censured by woman, we can hardly wonder if in nine cases out of ten the parson turns woman himself, and if the usurpation of woman's rights in the services of religion has been deftly avenged by the subjugation of the usurpers. Expelled from the Temple, woman has simply put her priesthood into commission, and discharges her ministerial duties by deputy.

It was impossible for woman to remain permanently content with a position like this; but it is only of late that a favorable conjuncture of affairs has enabled her to quit it for a more obtrusive one. The great Church movement which the _Apologia_ has made so familiar to us in its earlier progress came some ten years ago to a stand. Some of its most eminent leaders had seceded to another communion, it had been weakened by the Gorham decision, and by its own internal dissensions.

Whether on the side of dogma or ritual, it seemed to have lost for the moment its old impulse--to have lost heart and life.

It was in this emergency that woman came to the front. She claimed to revive the old religious position which had been a.s.signed to her by the monasticism of the middle ages, but to revive it under different conditions and with a different end. The mediaeval Church had, indeed, glorified, as much as words could glorify, the devotion of woman; but once become a devotee, it had locked her in the cloister. As far as action on the world without was concerned, the veil served simply as a species of suicide, and the impulses of woman, after all the crowns and pretty speeches of her religious counsellors, found themselves bottled up within stout stone walls and as inactive as before. From this strait, woman, at the time we speak of, delivered herself by the organization of charity.

In lines of a certain beauty, though somewhat difficult in their grammatical construction, she has been described as a ministering angel when pain and anguish wring the brow; and it was in her capacity of ministering angel that she now placed herself at the Church movement and advanced upon the world. It was impossible to lock these beneficent beings up, for the whole scope of their existence lay in the outer world; but every day, as it developed their ecclesiastical position, made even their admirers recognise the wise discretion of the middle ages. Long before the Ritualists themselves, they, with a feminine instinct, had discerned the value of costume. The district visitor, whom n.o.body had paid the smallest attention to in the common vestments of the world, became a sacred being as she donned the c.r.a.pe and hideous bonnet of the "Sister."

Within the new establishment there was all the excitement of a perfectly novel existence, of time broken up as women like it to be broken up in perpetual services and minute obligation of rules, the dramatic change of name, and the romantic self-abnegation of obedience. The "Mother Superior" took the place of the tyrant of another s.e.x who had hitherto claimed the submission of woman, but she was something more to her "children" than the husband or father whom they had left in the world without. In all matters, ecclesiastical as well as civil, she claimed within her dominions to be supreme. The quasi-sacerdotal dignity, the pure religious ministration which ages have stolen from her, was quietly rea.s.sumed. She received confessions, she imposed penances, she drew up offices of devotion. Wherever the community settled, it settled as a new spiritual power.

If the clergyman of the parish ventured on advice or suggestion, he was told that the Sisterhood must preserve its own independence of action, and was snubbed home again for his pains. The Mother Superior, in fact, soon towered into a greatness far beyond the reach of ordinary parsons.

She kept her own tame chaplain, and she kept him in very edifying subjection. From a realm completely her own, the influence of woman began now to tell upon the world without. Little colonies of Sisters planted here and there annexed parish after parish. Sometimes the parson was worried into submission by incessant calls of the most justifiable nature on his time and patience. Sometimes he was bribed into submission by the removal from his shoulders of the burden of alms.

It was only when he was thoroughly tamed that he was rewarded by pretty stoles and gorgeous vestments.

Astonished congregations saw their church blossom in purple and red, and frontal and hanging told of the silent energy of the group of Sisters.

The parson found himself nowhere in his own parish; every detail managed for him, every care removed, and all independence gone. If it suited the ministering angels to make a legal splash, he found himself landed in the Law Courts. If they took it into their heads to seek another fold, every one a.s.sumed, as a matter of course, that their pastor would go too. At such a rate of progress the great object of woman's ambition must soon come in view, and the silent control over the priest will merge in the open claim to the priesthood.

It may be in silent preparation for such a claim that the ecclesiastical hierarchy are taking, year by year, a more feminine position. The Houses of Convocation, for instance, present us with a lively image of what the bitterest censor of woman would be delighted to predict as the result of her admission to senatorial honors. There is the same interminable flow of mellifluous talk, the same utter inability to devise or to understand an argument, the same bitterness and hard words, the same skill in little tricks and diplomacies, the same practical incompetence, which have been denounced as characteristics of woman. The caution, the finesse, the sly decorum, the inability to take a large view of any question, the patience, the masterly inaction, the vicious outbreaks of temper which now and then break the inaction of a Bishop, may sometimes lead us to ask whether the Episcopal office is not one admirably suited for the genius of woman.

But she must stoop to conquer heights like these, and it is probable with a view to a slow ascent towards them through the ages to come that she is now moulding the mind of the curate at her will. He, we have been told, is commonly the first lady of the parish; and what he now is in theory, a century hence may find him in fact. It would be difficult even now to detect any difference of s.e.x in the triviality of purpose, the love of gossip, the petty interests, the feeble talk, the ignorance, the vanity, the love of personal display, the white hand dangled over the pulpit, the becoming vestment and the embroidered stole, which we are learning gradually to look upon as attributes of the British curate. So perfect, indeed, is the imitation that the excellence of her work may perhaps defeat its own purpose; and the lacquered imitation of woman, "dilettante, delicate-handed," as Tennyson saw and sang of him, may satisfy the world, and for long ages prevent any anxious inquiry after the real feminine Brummagem.

THE FUTURE OF WOMAN.

Woman is a thing of accident and spoilt in the making says the greatest of the schoolmen, but we are far from denying her right to vindicate something more than an accidental place in the world. After all that can be urged as to the glory of self-sacrifice, the greatness of silent devotion, or the compensations for her want of outer influence in the inner power which she exerts through the medium of the family and the home, there remains an odd sort of sympathy with the woman who a.s.serts that she is every bit as good as her master, and that there is no reason why she should retire behind the domestic veil. Partly, of course, this arises from our natural sympathy with pluck of any sort; partly, too, there is the pleasure we feel in a situation which may be absurd, but which, at any rate, is novel and piquant; partly, there is an impatience with woman as she is, and a sort of lingering hope that something better is in store for her.

The most sceptical, in fact, of woman's censors cannot help feeling a suspicion that, after all, strong-minded women may be in the right. As one walks home in the cool night-air it seems impossible to believe that girls are to go on for ever chattering the frivolous nonsense they do chatter, or living the absolutely frivolous lives they do live. And, of course, the impression that a good time is coming for them is immensely strengthened if one happens to have fallen in love. One's eyes have got a little sharpened to see the real human soul that stirs beneath all that sham life of idleness and vanity, but the vanity and the idleness vexes more than ever. If we come across Miss Hominy at such moments, we are extremely likely to find her a great deal less ridiculous than we fancied her, and to listen with a certain gravity to her plea for the enfranchis.e.m.e.nt of women.

It is not that we go all lengths with her; we stare a little perhaps at the logical consequences on which she piques herself, and at the panorama of woman as she is to be which she spreads before us, at the consulting barrister waiting in her chambers and the lady advocate flourishing her maiden brief; our pulse throbs a little awkwardly at the thought of being tested by medical fingers and thumbs of such a delicate order, and we hum a few lines of the _Princess_ as Miss Hominy poses herself for a Lady Professor. Still we cannot help a half conviction that even this would be better than the present style of thing, the pretty face that kindles over the news of a fresh opera and gives you the latest odds on the Derby, the creature of head-achy mornings, of afternoons frittered on lounges, and bonnet-strings, of nights whirled away in hot rooms and chatter on stairs. There are moments, we repeat, when, looking at woman as she is, we could almost wish to wake the next morning into a world where all women were Miss Hominys.