IV
Those who know something about Russian women, without having any very detailed knowledge, divide them into two types, and a superficial observer would class Sonia Kovalevsky as belonging to one or the other of these. The first type consists of luxurious, languishing, idle, fascinating women, with passionate black eyes, or playful gray ones, a soft skin, and a delicate mouth, which is admirably adapted for laughing and eating. These women have a most seductive charm; their movements suggest that they are wont to recline on soft pillows, dressed en négligé, and their power of chattering is unlimited, and varies in tone from the most enchanting flattery to the worst temper imaginable. They are, in fact, the most womanly of women, as little to be depended upon in their amiability as in their anger; they are quick to fall in love, and men are as quickly enthralled by them. But Sonia Kovalevsky was not one of these.
The women of the second type present the greatest contrast that it is possible to imagine. They are honest and straightforward, and essentially what is called “a good fellow,” plain, sensible, brave, energetic, as strong in soul as in body,—thinking heads, flat figures; they have none of that grace of form which is peculiar to a large number of Russian women. Their faces are generally sallow, and their skin is clammy, but thoroughly Russian in spite of it. There is something lacking in them, which for want of a better expression I shall call a want of sweetness. There is a curious neutrality about them; it takes one some time to realize that they are women. And they themselves are but dimly conscious of it, and then only on rare occasions. They are generally people with a mission,—working people, people with ideas.
It is these women who have furnished the largest contingent to the ranks of the Nihilists. It is they who chose to lead the lives of hunted wild beasts, and who found ample compensation in mental excitement for all that they had renounced as women and as persons of refinement. But although this last is a genuine Russian type, it is by no means confined to Russia. It is a type peculiar to the age. The class of women who become Nihilists in Russia are the champions for women’s rights in Sweden, and it is they who agitate for women’s franchise in England, who start women’s clubs in America, and become governesses in Germany.
The type is universal, but it is left to circumstances to decide which special form of mania it is to take,—a form of mania which calls itself “a vocation in life.” In Russia the woman, in whom sex lay dormant, felt it her calling to become a murderess, and that merely from a general desire to promote the popular welfare; in Germany this philanthropic spirit took the form of wishing to prune little human plants in the Kindergarten. But this is a long chapter, which I cannot pursue any further at present, and which, like many others on the characteristics of the woman of to-day, I shall keep for a separate book. We must include Sonia Kovalevsky in this latter type: she considered herself as belonging to it, and the whole course of her life is in itself sufficient to prove that she was one of them. The nature of her friendships with men furnishes us with yet another proof. She had a large circle of acquaintances, amongst whom were some of the best known and most talented men of Russia, Scandinavia, England, Germany, France, and Italy,—all of whom enjoyed her society, although not one of them fell in love with her, and not one among those thousands said to her, “I cannot exist without you.”
She belonged to the class of women with brains, and she was numbered amongst them. She was their triumphant banner, the emblem of their greatest victory, and their appointed Professor. “She did not need the lower pleasures; her science was her chief delight.” She stood on the platform and taught men, and believed it to be her vocation. Was it not for this that she had toiled during long years of overwork and study, whilst concealing her real purpose under the threadbare cloak of a feigned marriage?
She was a woman of genius with a man’s brain, who had come into the world as an example and a leader of all sister brains.
She was, and she was not! Sometimes she felt that she was, and then again she did not. In her latter years she disclaimed the whole of her former life, and silence reigned among the aggrieved sisterhood whenever her name was mentioned; if these latter years had never been, they would have sent the hat round in order to erect a monument in her memory. But that became impossible; silence was best.
She was a woman. She was a woman in spite of all—in spite of a feigned marriage which lasted nearly ten years, in spite of a widowhood which lasted just as long, in spite of her Doctor’s degree and the Professorship of Mathematics and the Prix Bordin—she was a woman still; not merely a lady, but an unhappy, injured little woman, running through the woods with a wailing cry for her husband.
She was far more of a woman than those luxurious, prattling, sweatmeat-eating young ladies whose languid movements lead us to suppose that they have only just got out of bed; she was more of a woman than the great majority of wives, whose sole occupation it is to increase the world, and to obliterate themselves in so doing.
She, who never charmed any man, was more of a woman than the charmers who turn love into a vocation. She was a new kind of woman, understood by no one, because she was new; she did not even understand herself, and made mistakes for which she was less to blame than the spirit of the age, by whose lash she was driven. And when she became free at last, it was too late to map out a future of her own.
Who knows whether it would have been better for her had she been free from the first? A woman has no destiny of her own; she cannot have one, because she cannot exist alone. Neither can she become a destiny, except indirectly, and through the man. The more womanly she is, and the more richly endowed, all the more surely will her destiny be shaped by the man who takes her to be his wife. If then, even in the case of the average woman, everything depends upon the man whom she marries, how much more true must this be in the case of the woman of genius, in whom not only her womanhood, but also her genius, needs calling to life by the embrace of a man. And if even the average woman cannot attain to the full consciousness of her womanhood without man, how much less can the woman of genius, in whom sex is the actual root of her being, and the source from whence she derives her talent and her ego. If her womanhood remains unawakened, then however promising the beginning may be, her life will be nothing more than a gradual decay, and the stronger her vitality, the more terrible will the death-struggle be.
That was Sonia’s life. No man took her in his arms and awoke the whole harmony of her being. She became a mother and also a wife, but she never learned what it is to love and be loved again.