Lay Sermons, Addresses and Reviews. Thomas Henry Huxley
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timid, inclined to dependence, born conservatives; and we teach them that independence is unladylike; that blind faith is the right frame of mind; and that whatever we may be permitted, and indeed encouraged, to do to our brother, our sister is to be left to the tyranny of authority and tradition. With few insignificant exceptions, girls have been educated either to be drudges, or toys, beneath man; or a sort of angels above him; the highest ideal aimed at oscillating between Clärchen and Beatrice. The possibility that the ideal of womanhood lies neither in the fair saint, nor in the fair sinner; that the female type of character is neither better nor worse than the male, but only weaker; that women are meant neither to be men's guides nor their playthings, but their comrades, their fellows and their equals, so far as Nature puts no bar to that equality, does not seem to have entered into the minds of those who have had the conduct of the education of girls.
If the present system of female education stands self-condemned, as inherently absurd; and if that which we have just indicated is the true position of woman, what is the first step towards a better state of things? We reply, emancipate girls. Recognise the fact that they share the senses, perceptions, feelings, reasoning powers, emotions, of boys, and that the mind of the average girl is less different from that of the average boy, than the mind of one boy is from that of another; so that whatever argument justifies a given education for all boys, justifies its application to girls as well. So far from imposing artificial restrictions upon the acquirement of knowledge by women, throw every facility in their way. Let our Faustinas, if they will, toil through the whole round of
"Juristerei und Medizin,
Und leider! auch Philosophie."
Let us have "sweet girl graduates" by all means. They will be none the less sweet for a little wisdom; and the "golden hair" will not curl less gracefully outside the head by reason of there being brains within. Nay, if obvious practical difficulties can be overcome, let those women who feel inclined to do so descend into the gladiatorial arena of life, not merely in the guise of retiariæ, as heretofore, but as bold sicariæ, breasting the open fray. Let them, if they so please, become merchants, barristers, politicians. Let them have a fair field, but let them understand, as the necessary correlative, that they are to have no favour. Let Nature alone sit above the lists, "rain influence and judge the prize."
And the result? For our parts, though loth to prophesy, we believe it will be that of other emancipations. Women will find their place, and it will neither be that in which they have been held, nor that to which some of them aspire. Nature's old salique law will not be repealed, and no change of dynasty will be effected. The big chests, the massive brains, the vigorous muscles and stout frames, of the best men will carry the day, whenever it is worth their while to contest the prizes of life with the best women. And the hardship of it is, that the very improvement of the women will lessen their chances. Better mothers will bring forth better sons, and the impetus gained by the one sex will be transmitted, in the next generation, to the other. The most Darwinian of theorists will not venture to propound the doctrine, that the physical disabilities under which women have hitherto laboured, in the struggle for existence with men, are likely to be removed by even the most skilfully conducted process of educational selection.
We are, indeed, fully prepared to believe that the bearing of children may, and ought, to become as free from danger and long disability, to the civilized woman, as it is to the savage; nor is it improbable that, as society advances towards its right organization, motherhood will occupy a less space of woman's life than it has hitherto done. But still, unless the human species is to come to an end altogether—a consummation which can hardly be desired by even the most ardent advocate of "women's rights"—somebody must be good enough to take the trouble and responsibility of annually adding to the world exactly as many people as die out of it. In consequence of some domestic difficulties, Sydney Smith is said to have suggested that it would have been good for the human race had the model offered by the hive been followed, and had all the working part of the female community been neuters. Failing any thorough-going reform of this kind, we see nothing for it but the old division of humanity into men potentially, or actually, fathers, and women potentially, if not actually, mothers. And we fear that so long as this potential motherhood is her lot, woman will be found to be fearfully weighted in the race of life.
The duty of man is to see that not a grain is piled upon that load beyond what Nature imposes; that injustice is not added to inequality.
III.
A LIBERAL EDUCATION: AND WHERE TO FIND IT.
The business which the South London Working Men's College has undertaken is a great work; indeed, I might say, that Education, with which that college proposes to grapple, is the greatest work of all those which lie ready to a man's hand just at present.
And, at length, this fact is becoming generally recognised. You cannot go anywhere without hearing a buzz of more or less confused and contradictory talk on this subject—nor can you fail to notice that, in one point at any rate, there is a very decided advance upon like discussions in former days. Nobody outside the agricultural interest now dares to say that education is a bad thing. If any representative of the once large and powerful party, which, in former days, proclaimed this opinion, still exists in a semi-fossil state, he keeps his thoughts to himself. In fact, there is a chorus of voices, almost distressing in their harmony, raised in favour of the doctrine that education is the great panacea for human troubles, and that, if the country is not shortly to go to the dogs, everybody must be educated.
The politicians tell us, "you must educate the masses because they are going to be masters." The clergy join in the cry for education, for they affirm that the people are drifting away from church and chapel into the broadest infidelity. The manufacturers and the capitalists swell the chorus lustily. They declare that ignorance makes bad workmen; that England will soon be unable to turn out cotton goods, or steam engines, cheaper than other people; and then, Ichabod! Ichabod! the glory will be departed from us. And a few voices are lifted up in favour of the doctrine that the masses should be educated because they are men and women with unlimited capacities of being, doing, and suffering, and that it is as true now, as ever it was, that the people perish for lack of knowledge.
These members of the minority, with whom I confess I have a good deal of sympathy, are doubtful whether any of the other reasons urged in favour of the education of the people are of much value—whether, indeed, some of them are based upon either wise or noble grounds of action. They question if it be wise to tell people that you will do for them, out of fear of their power, what you have left undone, so long as your only motive was compassion for their weakness and their sorrows. And, if ignorance of everything which it is needful a ruler should know is likely to do so much harm in the governing classes of the future, why is it, they ask reasonably enough, that such ignorance in the governing classes of the past has not been viewed with equal horror?
Compare the average artisan and the average country squire, and it may be doubted if you will find a pin to choose between the two in point of ignorance, class feeling, or prejudice. It is true that the ignorance is of a different sort—that the class feeling is in favour of a different class, and that the prejudice has a distinct flavour of wrong-headedness in each case—but it is questionable if the one is either a bit better, or a bit worse than the other. The old protectionist theory is the doctrine of trades unions as applied by the squires, and the modern trades unionism is the doctrine of the squires applied by the artisans. Why should we be worse off under one régime than under the other?
Again, this sceptical minority asks the clergy to think whether it is really want of education which keeps the masses away from their ministrations—whether the most completely educated men are not as open to reproach on this score as the workmen; and whether, perchance, this may not indicate that it is not education which lies at the bottom of the matter?
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