Mental Growth.
“Clear away the parasitic forms
That seem to keep her up, but drag her down;
Leave her space to bourgeon out of all
Within her.”
Effects of Mental Growth
A few years since, when Mr. Higginson's essay “Ought Women to learn the Alphabet?” first appeared in the Atlantic Monthly, and I was reading some of its keen sarcasms to a gentleman just returned from a tour of Eastern travel, he related a bit of his recent experience in the old city of Sychar, in Samaria. There was pointed out to him as an object of great interest and attention, a remarkable girl. She was the theme of animated discussion throughout all the neighborhood of Ebal and Gerizim—the observed of all observers, when she appeared on the street, or went with the maidens of Sychar to draw water from Jacob's well, still the glory of their city. This little maiden's distinction was that she was the first girl in that old city, who, during a period of nine hundred years, had transcended the allotted sphere of woman in so bold a step as that of going to school and learning to read. There had been no special purpose in the act. She had been attracted by the mysterious sounds from the room where boys were taking their first lessons in Talmudic law and lore, and had gratified her curiosity by learning what they meant. “It whistled itself,” averred the little school-boy, apologetically, under fear of the rod; so she, another it, learned itself.
It was not until the steps of other little maidens were also tending towards school, that the gravity of her transgression, and the danger of the innovation, were at all comprehended. Then there was indeed an excitement among the orthodox Samaritans. In the opinion of the staunch appellants to the Law and the Prophets, she had transcended the limitations of her sex, and the marital claim. “My wife is my shoe” was ominously threatened. Sychar had not been so roused for ages. The scribes and prophets waited in expectancy to see fire from heaven descend upon a city where such things had been suffered, or to see the young transgressor transformed, by the judgments of heaven, out of the proper semblance of womanhood. But when she appeared in the streets, with her sister maidens, performed her appointed tasks in rank and file with them, talked and chatted as heretofore—though perhaps gossiped less—and bore her pitcher as deftly on her head as ever, the matter began to die away, and she was only pointed out as the one who had first sinned. True, the High Priest shook his head and prophesied “The end is not yet.” But the fire had caught, and, according to the laws of fire, physical or Promethean, it spread, until between the mountains of blessing and cursing, a dozen Samaritan girls had learned the alphabet.
How far education has advanced in Sychar, what has been its effects upon the health of Samaritan women, or how much it has shaken the social basis. “My wife is my shoe,” I have had no very late opportunities for learning; but, judging from the effects of learning the alphabet in other places, I cannot doubt that this innovation, seeing it did not precipitate the world out of its course, has been followed by others, less startling, perhaps, but tending the same way. Be this as it may, this initiate of an educational revolution in Sychar has its lessons for our times.
The Rabbis of the old Samaritan capital saw in this unlooked for seizure of the key of knowledge by the hand of a woman, a second fall, and to them the world again gave “signs of woe that all was lost.” This Miltonian cry of woe to the world, through knowledge or privilege given to woman, has been repeated in every age by Rabbis and High Priests, who find the Eden of life in the poet's picture of the human family, before woman aspired to taste the fruit of the tree “to be desired to make one wise;” when there was as yet no misunderstanding of the object for which man and woman each were made: “He, for God only; she, for God in him.” That the world was a paradise while man's wisdom sufficed for her who was to behold God only through him, has been the teaching of creeds not yet dead. There is a lesson in the little Samaritan maiden's repetition of the first transgression, as well as in its repetition a thousand times since. He that runneth may read in it this moral of the symbol, legend, or verity of Holy Writ, whichever way we may regard the story of the bite of the apple, viz.: that a desire to know was evidently an element in woman's original psychical nature, be it original sin, or otherwise; and correspondingly endowed, as is, just as evidently, her physical organization, to gratify this desire, we may conclude that she will compel some of the educational institutions of the age to her service in its accomplishment.
I am glad that the recent alarm of Dr. Clarke, certainly the most rousing of our time, has been sounded. Rung out from his high tower of professional eminence and authority, it must and does attract attention. It is a cry of “Halt!” and let us see where we are going. So, rude and harsh as are many of its tones, discordant with truth as we can but believe some of his statements, and more of his conclusions, I am glad it has been sounded. His facts are momentous. Let us heed them, and charge the sin where it belongs. The book will lead to investigations and in the end to an improvement in methods, and a higher, more thorough, education of women. Dr. Clarke thinks “that if it were possible to marry Oriental care of woman's organization to her Western liberty and culture of the brain, there would be a new birth, and a loftier type of womanly grace and force.” But his conclusions seem to be that this is impossible, and, since they cannot be united, of the two types of women, the brain-cultured, intellectual women of the West, and the Oriental women, “with their well developed forms, their brown skins, rich with the blood and sun of the East,” he prefers the latter.