We should brush him aside as carelessly as if he were a fly should there be nothing to him worth hating. But the maddening part of it to us is that the irresistible man is worth saving, only he will not be saved. He thinks he is perfect as he is. If he could get our point of view and let some woman take a hand at him, she might efface his irresistibleness and make a man of him. But no, the irresistible man is in this world to give points—not take them.
A queer thing about this particular type of the irresistible man is that he nearly always has grown up in a small town and has only come to the city because his village got too small for his talents. That of itself explains his whole attitude towards the world. Having probably been the "show pupil" at school, having taken prizes and ranked first among his fellows until he was twenty-one, he brings that confident attitude with him and plants himself in the heart of the great city, like Ajax defying the lightning, without the thought that changed environments might demand change of conduct as well as change in clothes.
Doubtless the whole town helped to spoil him. Doubtless he has heard all his life that the town was too small for him, and that a man like himself ought to go to the city, where there would be a market for his talents. Doubtless he has conquered the hearts of all the village maidens; therefore he expects the same arts to win among city girls. This system of easy victory and of yearning for other worlds to conquer, instead of making him fit himself capably for a larger field, has, on account of this absurd fault of irresistibleness, only made him superficial. His crudeness is, to the uninitiated, almost pitiful. Having never been obliged to work for pre-eminence, he descries exertion, and never admits that he has to try hard to win anything. His cheap little accomplishments of singing—badly—possibly even of reciting dialect with realistic effects, he is accustomed to say he "just picked up." I often have thought that he must have picked them up after somebody else had thrown them away. But they have been efficacious in his town, and in a larger field, with foemen more worthy of his steel, they are intended to enslave.
The irresistible man is too pitiful to laugh at with any degree of comfort. The pathos of the situation is almost too apparent. That is one reason why he is allowed to go on as he is. It is why no one has the heart to try to correct him. What can you say to a man whose confidence in his power to please you is such that at parting he says: "I cannot spare you another evening this week, but I'll come next Thursday if I can. Don't expect me, however, until I let you know, and don't be disappointed if you find that I can't come, after all."
To be sure, you have not asked him to repeat his visit at all. To be sure, you have nearly died during this call which is just over. But what are you going to do? We have a white bulldog whose confident attitude towards the world is quite like that of the irresistible man. Jack blunders in where nobody wants him, and puts his great, heavy paw on our best gowns, and scratches at the door when we want to sleep, and gets under our feet when we are trying to catch a train, and makes a nuisance of himself generally. But he is so sure that we love him that we haven't the heart to turn him out-of-doors. We simply endure him, because he is a dumb brute who is so used to being petted that everybody tolerates him, and nobody tries to improve him or teach him better manners.
Confidence is a beautiful thing. But it is also one of the most delicate of attributes, and requires the daintiest handling. The man who is confident with women must be very sure of a personal magnetism, or of sufficient merit to insure success, otherwise his confidence will prove the flattest of failures. The only difference between the irresistible man who bores us to death and the successful man who is so fascinating that he cannot come too often, is that one has confidence with nothing to base it on, and the other bases his confidence on fact.
Women are not looking for flaws in men. They are only too anxious to make the best of sorry specimens, and shut their eyes to faults, and to coax virtues into prominence. Men have nothing to complain of in the way women in society treat them. They get better than they deserve and much better than they give. So all they will have to do to win a better opinion will be to deserve it, and, if they make never so slight an advance, they will see that they are met more than half-way by even the most captious critics of their acquaintance.
Adaptability is a heaven-sent gift. It is like the straw used in packing china. It not only saves jarring, but it prevents worse disasters, and without it a man is only safe when he is alone. The moment he comes into smart contact with his fellow-beings there is a crash, and the assembled company have a vision of broken fragments of humanity, which might have remained whole and suffered no more injury than a possible nick had the combatants been padded with adaptability. The irresistible man is the man who thinks he can get through the world without it. The irresistible man is the one who is so perfect in his own estimation that he needs no change. He is beyond human help.
THE STUPID MAN
His opposite, the clever man, said to me yesterday: "You know, to be actually interested is as likely to make one grateful as anything in this world, unless it be a realization of the kindness of Fate in sparing us the perpetual society of fools."
The perpetual society of fools! Think of it, and then revel, you women, in the thought that we are only bored occasionally—once a week, say, or once a day, or once every two hours, taking our bores as we do ill-flavored medicine. It never occurred to me before I heard that phrase that life held anything more wearisome than to be bored occasionally.
I have read Ben-Hur, and thought how awful it would be to be a galley-slave. I have read The Seats of the Mighty, and shuddered at the idea of being imprisoned for five years alone and without a light. I have seen a flock of sheep driven by shouting, panting, racing little boys, and have been glad I did not have to drive sheep for my daily bread. I have rejoiced that my lot was not that of a Paris cab-horse, but I never in all my life thought of any fate so appalling as that contained in those words—the perpetual society of fools.
Why not reform our penitentiary methods? What is a prison cell to a clever embezzler, if he can have books and a pipe? Nothing but a long rest for his worn-out nerves—possibly a grateful change.
But what would be the feelings of a man of brilliant intellect—for the accomplished villain is always clever—who was detected in his crime, and who stood breathless before his accusers, waiting for and expecting a life sentence at hard labor, to hear the judge's voice pronounce sentence, "Condemned for life to the perpetual society of fools!"
I believe the man would be taken from the court-room a raving maniac.
I cannot but think that a real fool is conscious of his own foolishness. He must realize his aloofness from the rest of mankind, and in moments of such bitter self-knowledge I can picture many whom the world regards as too far gone to comprehend their calamity praying the prayer of the court-jester, "God be merciful to me a fool." I am a little tender towards such. I do not condemn them. They have reached the stage when they are the victims of human pity—a lamentable condition. But those dense persons inhabiting the thickly populated region bordering on foolishness—those self-satisfied, uncomprehending egotists occupying the half-way house between wisdom and folly, known as stupidity—against such my wrath burns fiercely. They are deceptive—so un-get-at-able. They wear the semblance of wisdom, yet it is but a cloak to snare and delude mankind into testing their intelligence. They are not labelled by Heaven, like the fools we may avoid if we will, or to whom we may go in a spirit of philanthropy. They do not wear straw in their hair like maniacs, nor drool like simpletons. Now they infest society clad in the most immaculate of evening clothes. Often they are college graduates, and get along very well with other men. They are frequently found among the rich, sometimes even among the poor. Sometimes they are stolid and cannot understand. Sometimes they are indifferent and won't understand. Sometimes they are English.
We women are those upon whose souls their stupidity bears most heavily. But stay—they do not oppress all women alike! There are women whose spiritual needs never soar above the alphabet. When these men are men of family, and one expects to find their wives sitting with clinched hands and set teeth, simply enduring life and praying for death, one is often surprised to see that they are generally stout women, who wear many diamonds and a bovine expression in their eyes. Evidently there is no nervous tension in their house, and the dense man is quite capable of comprehending the a b c of human nature and of keeping his family in flannels.
In strictly fashionable society the stupid man is not conspicuous, because one never has time to comprehend that one is not understood. If he nods his head sagely and says nothing, one is probably grateful and passes on to the next, thinking that he is most entertaining. But in that society where one sometimes sits down and breathes, where conversation is considered as a fine art, and where talk is a mutual game of battledoor and shuttlecock, then it is that your stupid man looms up on the horizon like a blanket of clouds.
In America, particularly, conversation is something which not even the French, who approach it most nearly, can thoroughly understand, for with all its blinding nimbleness and kaleidoscopic changes there is a substratum of Puritan morality which holds some things sacred—too sacred even to argue in public—and one who transgresses turns off the colored lights, and lo! your conversation is all in grays and browns. To converse properly in America one must possess not only a nimble wit and a broad understanding, but he must take into consideration one's pedigree, and the effect of the climate.
This practically bars the stupid man from ever hearing the sound of his own voice outside the secluded walls of his own home—or should. It ought also to bar the simply witty man; for what is more jarring than a misplaced wit or an ill-timed jocularity?
No, the chief requisite for a seat among the glorious company of the elect is a deep-seeing, far-reaching, sensitive comprehension; a capacity to see not only through a thing but over it and under it and beyond it; to see not only its derivation and ancestry, but its purport and import and influence and posterity; to detect the inner meaning and the double meaning, and to smile alone at its surface meaning. There are those of us, particularly women, who must have this all-enveloping comprehension if we are to be thought fit to live. Our conversation is such that, if we were taken literally, we deserve to be strangled.
In this day of mad competition in every walk in life, it is not those who can shout the loudest, even in those busy marts where voice reigns supreme, who are going to be heard. No one man can continue to shout the loudest. A momentary audience and a raw throat are the most he can expect. But it is he who can exaggerate the most intelligently and overpaint the most subtly. That sort of impertinence will attract the eye and ear of the most loudly howling mob. Even the wayfarer gets an inkling from a poster, but it is a man of the widest comprehension who gets the whole truth from the subtlest exaggeration, and he who possesses a sense of humor who realizes its acuteness.
To persons of this ilk the stupid man is a calamity compared to which the loss of fortune and back-door begging would be a luxury.
But of course there are grades of stupidity even among stupid men, and of these the educated stupid man is perhaps the most exhausting, because a woman is constantly led into trying to converse with him, having heard rumors that he is a college man, or that he has written a book on mathematics. If a man is a genuine fool, of course one would merely show him pictures, or play games with him, and so save brain tissue. But with the deceptive halfway man, one is defenceless.
A single instance of a bona-fide conversation will serve as a fearful warning to the unwary.
A graduate of a German university, a man who has written three books and has a reputation for always winning his lawsuits, sought me out after a dinner, with the fatal accuracy of a man who has dined to repletion and wishes to be amused.
Possibly because I also had dined and was therefore affable, I endeavored to see if there was any forgotten corner of his mind, any blind alley I hitherto had left unexplored, where I might find mine own and feel at home.
His face was dull, heavy, unemotional, but I said in sprightly tones to coax his lethargy:
"I have made such a delicious discovery to-day. I have found that
Carlyle has given the most acute definition of humor I ever read.
Isn't that rather surprising, when Carlyle's humor is rather
lumbering?"
He thought a moment.
"It is," he said, carefully, with that want of recklessness which should endear him to a stone image.
"Do you know it, or shall I tell you?" I said, with fatal geniality.
Another pause.
"Tell me," he said, heavily, wadding his mind with cotton, for fear some lightness should percolate through it.
"Why, he said that humor was an appreciation of the under side of things. Isn't that delicious?"
I spoke with unctuous satisfaction, for I really expected him to comprehend. He looked at my beaming countenance with grave suspicion, and slowly reddened. He said nothing. I still smiled, but my smile was fast freezing.
"Well?" I said, impatiently.
"You are jesting," he said. "That isn't the real answer."
"Why, yes, it is. Do you mean to say that you don't understand?"
"You jest so much. I never can tell—" he broke off, helplessly.
"But surely you see that," I urged. "How would you define humor?"
"Why, humor is something funny. There's nothing funny about—er—that that Carlyle said."
"Yes, but it's only a very delicate and occult way of exhibiting his acuteness," I said. "Don't you see? An appreciation of the under side of things—the side that does not lie on the surface."
"Are you serious?" he asked, as I leaned back to rest from my toil.
"Perfectly. But I can hardly believe that you are."
"Do you mean to say that you really see anything in that definition?"
"I do," I said, with ominous distinctness.
My manner indicated his stupidity, and he resented it. He grew excited.
"Now, tell me, on your honor, do you really see anything funnier in the under side of that sofa than in the top side?"
I could have screamed with anguish. But, being in company, I only smote my hands together in my impotence and prayed for death.
The tension was relieved by the young son of our hostess in the library just beyond having overheard our conversation. He laid his hand over his mouth and went into such convulsions of silent laughter, all the time writhing and twisting his lean body into such contortions that in watching his extraordinary gymnastics over the head of my unconscious vis-à-vis, and wondering if the boy ever could untie himself, I forgot my suffering. I even relaxed my mental strain and forgot the stupid man.
Would I could keep on forgetting him.
THE NEW WOMAN
"You have taught me
To be in love with noble thoughts."
That clever bon-mot, "To say 'everybody is talking about him' is a eulogy. To say 'every one is talking about her' is an elegy," is no longer true, more's the pity. More's the pity, I mean, because such a delicious bit deserves a longer life. I could weep over the early death of an epigram with a hearty spirit, which is second only to the grief I feel at a good story spoiled for relation's sake. Cleverness, like beauty, is its own excuse for being, and the first attribute of the new woman is her cleverness. It is the new woman who is responsible for the death of that epigram. But as she did not take an active part in the murder, but was only an accessory after the fact, let us hope that she will escape with as light a sentence as possible from that stern old judge, public opinion, who is not her friend.
The newspapers have ridiculed the new woman to such an extent, and their ridicule is so popular, that it requires an act of physical courage to stand up in her defence and to tell the public that the bloomer girl is not new; that they have had the newspaper creation—like the poor—with them always; that they have passed over the real new woman without a second glance. In other words, to assure them as delicately as possible that they have been barking up the wrong tree.
The first thing which endears the new woman to me personally, more even than her cleverness, is that she has a sense of humor. You may deny that, if you want to. I firmly believe it, but I am not infallible. Thank Heaven that I am not. I abominate those people who are always right. You can't amuse yourself by picking flaws in them. They are so irritatingly conclusive. Now I am never conclusive, and you ought to be glad of it. It makes it so much pleasanter for you to be able to disagree with me logically.
Why have men always possessed an exclusive right to the sense of humor? I believe it is because they live out-of-doors more. Humor is an out-of-door virtue. It requires ozone and the light of the sun. And when the new woman came out-of-doors to live, and mingled with men and newer women, she saw funny things, and her sense of humor began to grow and thrive. The fun of the situation is entirely lost if you stay at home too much.
Now don't let the supersensitive men—who always want women to pursue the perfectly lady-like employment of knitting gray socks—don't let them have a fit right here for fear women have come out-of-doors to stay and are never going in-doors again. Even women, my dear sirs, know enough to go in when it rains. They love a hearth-rug quite as well as a cat does. A cat and a woman always come home to the hearth-rug. But there is very little mental exhilaration in a hearth-rug. Lots of comfort, but little humor. The real excitement of life, at least to a cat, is when in a morning stroll abroad she goes out of her sphere—the hearth-rug—and meets some feline friend to whom she extends a claw, playful or otherwise; or possibly meets some merry puppy which induces her to move rapidly up the nearest tree with an agility which you never would believe the mother of a family could boast if you had not been an eye-witness to the interesting scene. Such an encounter will not induce her to want to stay up a tree. It only makes the safety of the hearth-rug more inviting. Now, if she always remained on the hearth-rug, how could we tell, should the hearth-rug be invaded in the absence of her natural protectors, that she could defend herself? For my part, I am glad to know, when I leave her, that she is not so helpless or so sleepy as she looks. It is a great thing to know that a cat's tree-climbing abilities are not hopelessly dormant. It does not make her purr the less when she is stroked. Her fur is as soft, her ways are as gentle as they ever were, and as she lies there so quietly upon the hearth-rug she looks as though she never had left it. Only once in a while she regards you out of one eye in a companionable way, as who should say, "That's all right. You know I can climb a tree when occasion requires."
The dear new woman! I like her. Perhaps she is crude in her newness. Give her time. Perhaps she makes a little too much of her freedom. How do you know what she suffered before she became new? Perhaps she has her faults. Are you perfect?
Of course there is the woman who shrieks on political platforms and neglects her husband, and lets her children grow up like little ruffians; the woman who wears bloomers and bends over her handle-bar like a monkey on a stick; the woman who wants to hold office with men and smoke and talk like men—alas, that there is that variety of woman—but she is not new. Pray did you never see her before she wore bloomers? Bloomers are no worse than the sort of clothes she used to wear. Her swagger is no more pronounced now than it used to be in skirts. She has always had bloomer instincts. You don't pretend to declare, do you, that there never were unconventional women, ill-dressed and rowdy women, before the new woman was heard of? That is the great mistake you make. These women are not new women. We've always had them. We never, unfortunately, have been without them.
The real new woman is a creature quite different. She is one whom you would wish to know. She is one whom you would invite to your most select dinners. You would be better men if you had more friends like her, and broader-minded women if you dropped a few of those who hand you doughnut recipes over the back fence, and who entertain you with the history of the baby's measles, and how they are managing to meet the payments on their little house. I am not unsympathetic, either, with the measles or the payments, but I prefer the subjects of conversation which a new woman selects. There is more ozone in them.
The new woman whom I mean is silk-lined. She is nearly always pretty. She is always clever. She is always a lady, and she is always good. Perhaps, to the cynical, that combination sounds as if she might not be interesting; but she is. Of course not always. One may have all those gifts, and yet not know how to make use of them for other people's benefit. The gift of being interesting is a distinct one by itself. But the new woman, having fresh and outside interests, is generally able to talk of them delightfully.
The new woman is new only in the sense that she has opened her eyes and has begun to see the value of the simple, common, everyday truths which lie nearest to her. The whole world becomes new to those who suddenly awake to the beauties which they never had thought of before.
Once women taught their daughters housekeeping and sewing from stern principle, and made it neither beautiful nor attractive.
Then house-keeping went out of fashion.
Feather-headed boys married trivial girls, and began to make a home without the first gleam of knowledge as to how the thing should be done. The foolish little wife knew not how to cook or sew. The foolish little husband said he was glad of it. He didn't want his wife to wear herself out in the kitchen. Servants could do such things. So they hired servants more ignorant than themselves, "and the last state of that man was worse than the first." Children came to them. That was the most pitiful part of all. A house may be badly managed and ignorantly cared for, and people do not die of it, or become warped or crippled, but the soul of a child, to say nothing of the helpless little body, can be ruined utterly through the irresponsibility of the criminally ignorant people to whom the poor little thing is sent. Their ignorance is so dense and deep-searching that they never know that they are ignorant. But back of it all there is a reason. A bigoted, senseless, false, and misnamed delicacy. Mothers reared their daughters and sent them to fulfil their mission in life, of being wives and mothers, versed in everything except the two things they were destined to be. It was as if a physician were taught architecture, music, and painting, and then sent out to practise his unskill in medicine upon a helpless humanity.
Then the new woman opened her eyes. She read those sturdy words which are much quoted, but which never can be repeated too often: "The situation which has not its duty, its ideals, was never yet occupied by man. Yes, here, in this poor, miserable, hampered, despicable Actual, wherein thou even now standest, here or nowhere is thy Ideal; work it out therefrom, and working, live, be free. Fool! the Ideal is in thyself; thy condition is but the stuff thou art to shape this same Ideal out of; what matters whether such stuff be of this sort or that, so the form thou give it be heroic, be poetic? Oh, thou that pinest in the imprisonment of the Actual, and criest bitterly to the gods for a kingdom wherein to rule and create, know this of a truth—the thing thou seekest is already with thee, 'here, or nowhere,' couldst thou only see."
It read like book-learning when applied to other women. It read like a revelation when applied to herself. She thought what her mission was. To make a home; to be a good wife; to understand and teach little children. And where do you find the new woman now? In the kindergarten colleges; in university settlements; attending mothers' meetings; teaching ignorant mothers how to understand the tender souls and delicate bodies of the dear little creatures committed to their loving but unwise care. You find them well prepared by a course of study to accept the responsibilities of life when their time comes. Is that trivial? Is that a subject to sneer at or to jest about? Rather it is the hope of the nation.
Legislation cannot satisfactorily restrict immigration. Laws do not forbid the criminal from marrying and the insane from being born. All the masculine wisdom in the world cannot prevent the State from annually paying millions of dollars for the support of those who are foredoomed through generations of ignorance and crime—crime which too often comes only from ignorance—to fill your jails and asylums. Who is doing anything to remedy? The men. Who is doing anything to prevent? The women. The new woman, the sneered at, the ridiculed and abused, caricatured by the cartoonist, derided by the press, is going quietly to work with jail-schools, with free kindergartens in tenement districts, with college settlements, to begin with the care of mothers and children. That is just one of the things the new woman is doing. Is she a poor creature? Is she wearing bloomers? Is she masculine or unwomanly? Rather she possesses attributes almost divine in that she strikes at the very root of the matter, and begins a course of action which, if carried out, will do what all the men in creation can never cure. She will prevent.
The new woman is young. The new woman is oftener a pretty girl than otherwise. They are not poor girls either, who are doing these things. They are not obliged to earn their daily bread. They are the daughters of the rich. They are the travelled, cultured, delicately reared girls. They are such girls as, two generations ago, would have disdained anything but accomplishments, who were only charitable with their money, and who never dreamed of giving their own time to such work. They were girls who considered their education finished when they left school.
I glory in the new woman in that so often she is rich and beautiful. It is easy enough to be good if you are plain. In fact, there is nothing else left for a plain woman "to do." But take these lovely girls who are tempted by society to idle away their days and waste their lives listening to a flattery which may be but a thing of the moment, and let them have sense to see through its hollowness, and want to be something and do something, and it becomes heroic.
Perhaps it is only a fad. Then Heaven send more fads. If it is the fashion to have a vocation and to educate one's self along these lines which never were heard of a few years ago, then for once fashion has accidentally become noble.
It strikes me rather that the reign of common-sense has begun—that the age of utility has come. When nine out of every ten of the girls you meet in smart society have a distinct vocation of their own; when a girl who only sings or plays or crochets is considered by her sister-women to be a butterfly; when society girls are being trained nurses; when, if you are paying calls upon a fashionable friend, you are quite apt to be told that she is living at Hull House this month; when a girl whose face generally appears in the society column suddenly comes out as the composer of a new song; when a girl who dances best at balls calmly announces that she is taking a course at the university; when everything nowadays is gone into so seriously, the time has come to look the question of the new woman squarely in the face—to put a stop to cheap witticisms at her expense and to give her your honest respect.
The new woman has attacked the problem of how to live. Not how to live for show, not how to veneer successfully, but how to get the most good out of life. She is not simply endeavoring to kill time as she once was. She is trying to live each day for itself. She is not living so much in the to-morrows which never come. Having begun to earn her own money, she is learning the value of her father's—a thing the American father has been trying to teach her for fifty or a hundred years, but she could not learn because she saw it come so easily and she let it go so freely.
A man said to me not long ago, "What has got into the girls? Has it become the fashion to economize? All the nicest girls I know are talking of the value of money and of how much is wasted unthinkingly. Are we poor bachelors to take courage and believe that we can afford one of these beautiful luxuries in wives?"
Alas, it is anything but a hint to take courage; for this heavenly phase of the new woman means that when she has learned that she can support herself, so that in case her riches take wings she need not be forced to drudge at uncongenial employment, or to marry for a home, she will be more particular than ever in the kind of a man she marries. For in fitting herself for marriage she is learning quite as well the kind of husband she ought to have. And she will not be as apt to marry a man on account of his clothes or because he dances divinely as once she might have done.
I do not mean to say that the new woman will not marry. In point of fact she will—if properly urged by the right man. But she will not marry so early, so hurriedly, nor so ill-advisedly as before. And therefore the men whom new women marry will do well to realize the compliment of her choice; for it will mean that, according to her light, he has been weighed in the balance and not found wanting. Of course the other women marry on that principle too. The only difference between the new woman and her sisters is in the amount of her light and the use she makes of it.
It is the man who marries the new woman who is going to get the most out of this life; for even in living there is everything in knowing how. And far from leaving man out of her problem in life, her philosophy is teaching her to look for his possibilities with the same anxiety that she employs in studying her own; that to adapt herself to his individuality need not necessarily imperil her own; that the first element in the forming of this perfect home which it is her ambition to establish is perfect congeniality of spirit between herself and her husband.
It is as if the new woman were striving, by making the best of her present environments, and simply developing her woman nature instead of struggling to usurp man's, to enunciate a philosophy of life which I shall so dignify homely duties and beautify the commonplace that her creed might well be:
"We shall pass through this world but once. If there be any kindness we can show, or any good thing we can do to any fellow-being, let us do it now. Let us not defer nor neglect it, for we shall not pass this way again."
THE END
End of Project Gutenberg's From a Girl's Point of View, by Lilian Bell