Part 6 (1/2)

Good and bad health are both cause and effect of good and bad morals. No proof of this is needed, nor any further dwelling upon the proposition.

The fact, however, points out to the observer the duty of obtaining a correct general estimate of the health of the community he visits.

There are two princ.i.p.al methods by which he may obtain the knowledge he wants,--by examining civic registers, and by visiting burial-grounds.

A faithful register of births, marriages, and deaths, is wished for by enlightened philanthropists of all advanced countries, far more as a test of national morals and the national welfare, than as a matter of the highest social convenience. For this the physiologist waits as the means of determining the physical condition of the nation; as a guide to him in suggesting and prescribing the methods by which the national health may be improved, and the average of life prolonged.--For this the legislator waits as the means of determining the comparative p.r.o.neness of the people to certain kinds of social offences, and the causes of that p.r.o.neness; that the law may be framed so as to include (as all wise laws should include) the largest preventive influence with the greatest certainty of retribution.--For this the philanthropist waits as a guide to him in forming his scheme of universal education; and without this,--without knowing how many need education altogether,--how many under one set of circ.u.mstances, and how many under another,--he can proceed only in darkness, or amidst the delusions of false lights. He is only perplexed by the partial knowledge, which is all that his utmost efforts enable him to obtain. If he goes into every house of every town and village in his district, he is no nearer to an understanding of the intellectual and moral condition of the nation than he was before: for other districts have a different soil and different occupations; the employments of the people, their diseases and their resources, are unlike; and, under these diverse influences, their physical, and therefore moral and intellectual condition, must vary. The reports of Philanthropic Societies do little more for him, drawn up as they are with partial objects and under exclusive influences: parliamentary disclosures are of little more use. Vague statements about the increase of drunkenness, resistance to one kind of law or another, alarm and distress him; but such statements again are partial, and so often brought forward for a particular object, that they afford no safe guide to him who would form a general preventive or remedy. Thus it is under all partial methods of observation; but when the philanthropist shall gain access to a register of the national births, marriages, and deaths, he will have under his hand all the materials he requires, as completely as if he were hovering over the kingdom, comprehending all its districts in one view, and glancing at will into all its habitations.

The comparative ages of the dead will indicate to him not only the amount of health, but the comparative force of various species of disease; and from the character of its diseases, and the amount of its health, much of the moral state of a people may be safely p.r.o.nounced upon. The proportion of marriages to births and deaths is always an indication of the degree of comfort enjoyed, and of the consequent purity of morals; and, therefore, of the degree in which education is present or needed. A large number of children, and a large proportion of marriages, indicate physical and moral welfare, and therefore a comparative prevalence of education. A large number of births, and a small proportion of marriages, indicate the reverse. When these circ.u.mstances are taken in connexion with the prevailing occupations of the district to which they relate, the philanthropist has arrived at a sufficient certainty as to the means of education required, and the method in which they are to be applied.

There is, unfortunately, in all countries, an insufficiency of records framed for the purpose of induction, and subsequent practical use. The chief of a tribe, proud in proportion to his barbarian insignificance, may from time to time indulge himself by numbering the people whom he considers as his property; and an ambitious and warlike emperor may organize a conscription; and these records may remain to fulfil hereafter far more exalted purposes than those for which they were designed: but these instances are few; and in the art of constructing tables, and ascertaining averages, the most civilized people are still, for want of practice, in a state of unskilfulness. But, in the absence of that which would spare observers the task of ascertaining results for themselves, they must take the best they can get. A traveller must inquire for any public registers which may exist in all districts, and note and reflect upon the facts he finds there. In case of there being none such, it is possible that the physicians of the district may be able to afford information from private doc.u.ments of the same nature. If not, there remain the cemeteries.

The calculators of longevity believe that they may now, by taking down the dates from the first thirty tombstones in the cemeteries of the districts they pa.s.s through, learn the comparative healthiness and length of life of the inhabitants of the country. However this may be, there is no doubt that a large variety and extent of information may be thus obtained. The observer can ascertain where the fatal diseases of infancy most prevail,--which is the same thing as knowing that the physical and moral condition of the people is low; as a large proportion (not mere number) of deaths in infancy is a most unfavourable symptom of society. He can ascertain where consumption prevails, where fever, and where the largest proportion attains to length of days. It is much to know what character disease and death wear in any district. One character of Morals and Manners prevails where the greater number die young, and another where they die old; one where they are cut off by hards.h.i.+p; another where they waste away under a lingering disease; and yet another where they abide their full time, and then come to their graves like a shock of corn in its season. The grave-yards on the heights of the Alleghanies will tell a different tale of Morals and Manners from the New Orleans' cemetery, glaring in the midst of the swamp; and so would the burial-places in the suburbs of Irish cities, if their contents were known, from those of the hardy Waldenses, or of the decent and thriving colonists of Frederick's-oord.

The Marriage compact is the most important feature of the domestic state on which the observer can fix his attention. If he be a thinker, he will not be surprised at finding much imperfection in the marriage state wherever he goes. By no arrangements yet attempted have purity of morals, constancy of affection, and domestic peace been secured to any extensive degree in society. Almost every variety of method is still in use, in one part of the world or another. The primitive custom of brothers marrying sisters still subsists in some Eastern regions.

Polygamy is very common there, as every one knows. In countries which are too far advanced for this, every restraint of law, all sanction of opinion, has been tried to render the natural method,--the restriction of one husband to one wife,--successful, and therefore universal and permanent. Law and opinion have, however, never availed to anything like complete success. Even in thriving young countries, where no considerations of want, and few of ambition, can interfere with domestic peace,--where the numbers are equal, where love has the promise of a free and even course, and where religious sentiment is directed full upon the sanct.i.ty of the marriage state,--it is found to be far from pure. In almost all countries, the corruption of society in this department is so deep and wide-spreading, as to vitiate both moral sentiment and practice in an almost hopeless degree. It neutralizes almost all attempts to ameliorate and elevate the condition of the race.--There must be something fearfully wrong where the general result is so unfortunate as this. As in most other cases of social suffering, the wrong will be found to lie less in the methods ordained and put in practice, than in the prevalent sentiment of society, out of which all methods arise.

It is necessary to make mention (however briefly) of the kinds of false sentiment from which the evil of conjugal unhappiness appears to spring.--The sentiment by which courage is made the chief ground of honour in men, and chast.i.ty in women, coupled with the inferiority in which women have ever been sunk, was sure to induce profligacy. As long as men were brave nothing more was required to make them honourable in the eyes of society: while the inferior condition of women has ever exposed those of them who were not protected by birth and wealth to the profligacy of men.--The shallowness of the sentiment of honour is another great evil. In its origin, honour includes self-respect and the respect of others. In time, ”from its intimate connexion with what is personal in interest and feeling, it is greatly exposed to degenerate into a false and misguiding sentiment. Connecting itself with the notions of character which prevail by chance in the community, rather than with the rule of right and of G.o.d, it has erected a false standard of estimate.” The requisitions of honour come to be viewed as regarding only equals, or those who are hedged about with honour, and they are neglected with regard to the helpless. Men of honour use treachery with women,--with those to whom they promise marriage, and with those to whom, in marrying, they promised fidelity, love, and care; and yet their honour is, in the eyes of society, unstained.--Feudal ambition is another sentiment fraught with evil to marriage. In a society where pride and ostentation prevail, where rank and wealth are regarded as prime objects of pursuit, marriage comes to be regarded as a means of obtaining these. Wives are selected for their connexions and their fortune, and the love is placed elsewhere.--Any one of these corrupt species of sentiment, and of some others which exist, must ruin domestic peace, if the laws of each country were as wise as they are now, for the most part, faulty, and as powerful as they are now ineffectual.--If the traveller will bear these things in mind, he will gain light upon the moral sentiment of the society by the condition of domestic life in it; and again, what he knows of the prevalent moral sentiment of the society will cast light upon the domestic condition of its members.

Another thing to be carefully remembered is, that asceticism and licentiousness universally coexist. All experience proves this; and every principle of human nature might prophesy the proof. Pa.s.sions and emotions cannot be extinguished by general rules. Self-mortification can spring only out of a home-felt principle, and not from the will of another, or of any number of others. The exhibition only can be restrained, and the visible conduct ordered by rule. In consequence, it is found that no greater impurity of mind exists than among a.s.sociated ascetics; and nowhere are crimes of the licentious cla.s.s so gross, other circ.u.mstances being equal, as in communities which have the puritanic spirit. Any one well-informed on the subject is aware that there is much coa.r.s.eness in the manners of the Quakers; and their regard for the pleasures of the table is open to the observation of all. Nowhere are drunkenness and infanticide more disgusting and horrible, when they do occur, than in Calvinistic Scotland. The bottomless corruption of Vienna is notorious; and much of it is traceable to a species of political asceticism,--to artificial restrictions other than religious, but producing similar effects. Politics are a forbidden topic of conversation. Under this rule, literature is a forbidden topic too; for literary and philosophical necessarily induces political communication.

In Vienna may be seen the singular spectacle of an a.s.sembled mult.i.tude who read, not one of whom opens his lips upon books, or their subject matter. What then remains? Gallantry. The intellect being silenced, the pa.s.sions run riot; and the excessive corruption of the society,--a corruption which is notorious over the civilized world,--is the natural consequence. It may safely be a.s.sumed that wherever artificial restraints are imposed on the pa.s.sions, or on the intellects and pursuits of men, there must be licentiousness, precisely proportioned to the severity of the restraint.

Celibacy of the clergy, or of any other cla.s.s of men, involves polygamy, virtual if not avowed, in some other cla.s.s. To this the relaxation of domestic morals in the higher orders of all Catholic societies bears testimony as strongly as the existence of allowed polygamy in India. It is everywhere professed that Christianity puts an end to polygamy; and so it does, as Christianity is understood in Protestant countries; but a glance at the state of morals in countries where celibacy is the religion of the clergy,--among the higher ranks in Italy, in France, in Spain,--shows that, while the name of polygamy is disclaimed, the thing is held in no great abhorrence. This is mentioned here simply as matter of fact, necessary to our inquiry as to how to observe morals and manners. It is notorious that, wherever celibacy is extensively professed, there is not only, as a consequence, a frequent breach of profession, but a much larger indulgence extended to other cla.s.ses, in consequence of the restrictions on one. The methods of marriage in Italy and France,--the disposing of the woman at an early age, and before she is capable of giving an enlightened consent,--often even without the form of asking her consent,--on the understanding, tacit or avowed, that she may hereafter place her affections elsewhere,--these proceedings could have been adopted, could now be persevered in, only in countries where partial asceticism had induced a corresponding licentiousness.--The same fact,--the invariable proportion of asceticism and licentiousness,--exists where by some it would be least looked for,--in societies which have the reputation of being eminently pure; and this consideration is sufficient to extinguish all boasting, all a.s.sumption of unquestionable moral superiority in one people over another. It is not only that each nation likes its own notions of morals better than those of its neighbours; but that the very same things which are avowed among those who are called the grossest, happen with that which considers itself the most pure. Such superiority as there is is owing, perhaps, in no case to severity of religious sentiment and discipline, but rather to the worldly ease which blesses a young and thinly peopled country, and to the high cultivation of a society which furnishes its members with an extraordinary diversity of interests and pursuits.

Marriage exists everywhere, to be studied by the moral observer. He must watch the character of courts.h.i.+ps wherever he goes;--whether the young lady is negociated for and promised by her guardians, without having seen her intended; like the poor girl who, when she asked her mother to point out her future husband from among a number of gentlemen, was silenced with the rebuke, ”What is that to you?”--or whether they are left free to exchange their faith ”by flowing stream, through wood, or craggy wild,” as in the United States;--or whether there is a medium between these two extremes, as in England. He must observe how fate is defied by lovers in various countries. We have seen what was the acquiescence of Philip and Hannah in their eternal separation. None but Moravians, perhaps, would have so parted for ever. Scotch lovers agree to come together after so many years spent in providing the ”plenis.h.i.+ng.” Irish lovers conclude the business, in case of difficulty, by appearing before the priest the next morning. There is recourse to a balcony and rope-ladder in one country; a steam-boat and back-settlement in another; trust and patience in a third; and intermediate flirtations, to pa.s.s the time, in a fourth. He must note the degree of worldly ambition which attends marriages, and which may therefore be supposed to stimulate them,--how much s.p.a.ce the house with two rooms in humble life, and the country-seat and carriages in higher life, occupy in the mind of bride or bridegroom.--He must observe whether conjugal infidelity excites horror and rage, or whether it is so much a matter of course as that no jealousy interferes to mar the arrangements of mutual convenience.--He must mark whether women are made absolutely the property of their husbands, in mind and in estate; or whether the wife is treated more or less professedly as an equal party in the agreement.--He must observe whether there is an excluded cla.s.s, victims to their own superst.i.tion or to a false social obligation, wandering about to disturb by their jealousy or licentiousness those whose lot is happier.--He must observe whether there are domestic arrangements for home enjoyments, or whether all is planned on the supposition of pleasure lying abroad; whether the reliance is on books, gardens, and play with children, or on the opera, parties, the ale-house, or dances on the green.--He must mark whether the ladies are occupied with their household cares in the morning, and the society of their husbands in the evening, or with embroidery and looking out of balconies; with receiving company all day, or gadding abroad; with the library or the nursery; with lovers or with children.--In each country, called civilized, he will meet with almost all these varieties: but in each there is such a prevailing character in the aspect of domestic life, that intelligent observation will enable him to decide, without much danger of mistake, as to whether marriage is merely an arrangement of convenience, in accordance with low morals, or a sacred inst.i.tution, commanding the reverence and affection of a virtuous people. No high degree of this sanct.i.ty can be looked for till that moderation is attained which, during the prevalence of asceticism and its opposite, is reached only by a few. That it yet exists nowhere as the characteristic of any society,--that all the blessings of domestic life are not yet open to all, so as to preclude the danger of any one encroaching on his neighbour,--is but too evident to the travelled observer. He can only mark the degree of approximation to this state of high morals wherever he goes.

The traveller everywhere finds woman treated as the inferior party in a compact in which both parties have an equal interest. Any agreement thus formed is imperfect, and is liable to disturbance; and the danger is great in proportion to the degradation of the supposed weaker party. The degree of the degradation of woman is as good a test as the moralist can adopt for ascertaining the state of domestic morals in any country.

The Indian squaw carries the household burdens, trudging in the dust, while her husband on horseback paces before her, unenc.u.mbered but by his own gay trappings. She carries the wallet with food, the matting for the lodge, the merchandize (if they possess any), and her infant. There is no exemption from labour for the squaw of the most vaunted chief. In other countries the wife may be found drawing the plough, hewing wood and carrying water; the men of the family standing idle to witness her toils. Here the observer may feel pretty sure of his case. From a condition of slavery like this, women are found rising to the highest condition in which they are at present seen, in France, England, and the United States,--where they are less than half-educated, precluded from earning a subsistence, except in a very few ill-paid employments, and prohibited from giving or withholding their a.s.sent to laws which they are yet bound by penalties to obey. In France, owing to the great destruction of men in the wars of Napoleon, women are engaged, and successfully engaged, in a variety of occupations which have been elsewhere supposed unsuitable to the s.e.x. Yet there remains so large a number who cannot, by the most strenuous labour in feminine employments, command the necessaries of life, while its luxuries may be earned by infamy, that the morals of the society are naturally bad. Great attention has of late been given to this subject in France: the social condition of women is matter of thought and discussion to a degree which promises some considerable amelioration. Already, women can do more in France than anywhere else; they can attempt more without ridicule or arbitrary hinderance: and the women of France are probably destined to lead the way in the advance which the s.e.x must hereafter make. At present, society is undergoing a transition from a feudal state to one of mutual government; and women, gaining in some ways, suffer in others during the process. They have, happily for themselves, lost much of the peculiar kind of observance which was the most remarkable feature of the chivalrous age; and it has been impossible to prevent their sharing in the benefits of the improvement and diffusion of knowledge. All cultivation of their powers has secured to them the use of new power; so that their condition is far superior to what it was in any former age.

But new difficulties about securing a maintenance have arisen. Marriage is less general; and the husbands of the greater number of women are not secure of a maintenance from the lords of the soil, any more than women are from being married. The charge of their own maintenance is thrown upon large numbers of women, without the requisite variety of employments having been opened to them, or the needful education imparted. A natural consequence of this is, that women are educated to consider marriage the one object in life, and therefore to be extremely impatient to secure it. The unfavourable influence of these results upon the happiness of domestic life may be seen at a glance.

This may be considered the sum and substance of female education in England; and the case is scarcely better in France, though the independence and practical efficiency of women there are greater than in any other country. The women in the United States are in a lower condition than either, though there is less striving after marriage, from its greater frequency, and little restriction is imposed upon the book-learning which women may obtain. But the old feudal notions about the s.e.x flourish there, while they are going out in the more advanced countries of Europe; and these notions, in reality, regulate the condition of women. American women generally are treated in no degree as equals, but with a kind of superst.i.tious outward observance, which, as they have done nothing to earn it, is false and hurtful. Coexisting with this, there is an extreme difficulty in a woman's obtaining a maintenance, except by the exercise of some rare powers. In a country where women are brought up to be indulged wives, there is no hope, help, or prospect for such as have not money and are not married.

In America, women can earn a maintenance only by teaching, sewing, employment in factories, keeping boarding-houses, and domestic service.

Some governesses are tolerably well paid,--comparing their earnings with those of men. Employment in factories, and domestic service, are well paid. Sewing is so wretched an occupation everywhere, that it is to be hoped that machinery will soon supersede the use of human fingers in a labour so unprofitable. In Boston, Ma.s.sachusetts, a woman is paid ninepence (sixpence English) for making a s.h.i.+rt.--In England, besides these occupations, others are opening; and, what is of yet greater consequence, the public mind is awakening to the necessity of enlarging the sphere of female industry. Some of the inferior branches of the fine arts have lately offered profitable employment to many women. The commercial adversity to which the country has been exposed from time to time, has been of service to the s.e.x, by throwing hundreds and thousands of them upon their own resources, and thus impelling them to urge claims and show powers which are more respected every day.--In France this is yet more conspicuously the case. There, women are shopkeepers, merchants, professional accountants, editors of newspapers, and employed in many other ways, unexampled elsewhere, but natural and respectable enough on the spot.

Domestic morals are affected in two princ.i.p.al respects by these differences. Where feminine occupations of a profitable nature are few, and therefore overstocked, and therefore yielding a scanty maintenance with difficulty, there is the strongest temptation to prefer luxury with infamy to hards.h.i.+p with unrecognized honour. Hence arises much of the corruption of cities,--less in the United States than in Europe, from the prevalence of marriage,--but awful in extent everywhere. Where vice is made to appear the interest of large cla.s.ses of women, the observer may be quite sure that domestic morals will be found impure. If he can meet with any society where the objects of life are as various and as freely open to women as to men, there he may be sure of finding the greatest amount of domestic purity and peace; for, if women were not helpless, men would find it far less easy to be vicious.

The other way in which domestic morals are affected by the scope which is allowed to the powers of women, is through the views of marriage which are induced. Marriage is debased by being considered the one worldly object in life,--that on which maintenance, consequence, and power depend. Where the husband marries for connexion, fortune, or an heir to his estate, and the wife for an establishment, for consequence, or influence, there is no foundation for high domestic morals and lasting peace; and in a country where marriage is made the single aim of all women, there is no security against the influence of some of these motives even in the simplest and purest cases of attachment. The sordidness is infused from the earliest years; the taint is in the mind before the attachment begins, before the objects meet; and the evil effects upon the marriage state are incalculable.

All this--the sentiment of society with regard to Woman and to Marriage, the social condition of Woman, and the consequent tendency and aim of her education,--the traveller must carefully observe. Each civilized society claims for itself the superiority in its treatment of woman. In one, she is indulged with religious shows, and with masquerades, or Punch, as an occasional variety. In another, she is left in honourable and undisputed possession of the housekeeping department. In a third, she is allowed to meddle, behind the scenes, with the business which is confided to her husband's management. In a fourth, she is satisfied in being the cherished domestic companion, unaware of the injury of being doomed to the narrowness of mind which is the portion of those who are always confined to the domestic circle. In a fifth, she is flattered at being guarded and indulged as a being requiring incessant fostering, and too feeble to take care of herself. In a sixth society, there may be found expanding means of independent occupation, of responsible employment for women; and here, other circ.u.mstances being equal, is the best promise of domestic fidelity and enjoyment.

It is a matter of course that women who are furnished with but one object,--marriage,--must be as unfit for anything when their aim is accomplished as if they had never had any object at all. They are no more equal to the task of education than to that of governing the state; and, if any unexpected turn of adversity befals them, they have no resource but a convent, or some other charitable provision. Where, on the other hand, women are brought up capable of maintaining an independent existence, other objects remain when the grand one is accomplished. Their independence of mind places them beyond the reach of the spoiler; and their cultivated faculty of reason renders them worthy guardians of the rational beings whose weal or woe is lodged in their hands. There is yet, as may be seen by a mere glance over society, only a very imperfect provision made anywhere for doing justice to the next generation by qualifying their mothers; but the observer of morals may profit by marking the degrees in which this imperfection approaches to barbarism. Where he finds that girls are committed to convents for education, and have no alternative in life but marriage, in which their will has no share, and a return to their convent, he may safely conclude that there a plurality of lovers is a matter of course, and domestic enjoyments of the highest kind undesired and unknown. He may conclude that as are the parents, so will be the children; and that, for one more generation at least, there will be little or no improvement. But where he finds a variety of occupations open to women; where he perceives them not only pursuing the lighter mechanic arts, dispensing charity and organizing schools for the poor, but occupied in education, and in the study of science and the practice of the fine arts, he may conclude that here resides the highest domestic enjoyment which has yet been attained, and the strongest hope of a further advance.

Children in all countries are, as Mrs. Grant of Laggan says, first vegetables, and then they are animals, and then they come to be people; but their way of growing out of one stage into another is as different, in different societies, as their states of mind when they are grown up.

They all have limbs, senses, and intellects; but their growth of heart and mind depends incalculably upon the spirit of the society amidst which they are reared. The traveller must study them wherever he meets them. In one country, mult.i.tudes of them lie about in the streets, basking in the sun, and killing vermin; while the children of the very poorest persons of another country are decently clothed, and either busily occupied with such domestic employments as they are capable of, or at school, or playing among the rocks, or climbing trees, or crawling about the wooden bridges, without fear or danger. From this one symptom, the observer might learn the poverty and idleness of the lower cla.s.ses of Spain, and the comfort and industry of those of the United States. As to the children of the richer cla.s.ses, there is the widest difference in the world between those who are the idols of their mothers, (as in societies where the heart's love is lavished on the children which has not been engaged by the husband,) and those who are early steeped in corruption, (as in slave countries,) and those who are reared philosophers and saints, and those to whom home is a sunny paradise hedged round with love and care, and those who are little men and women of the world from the time they can walk alone. All these kinds of children exist,--sure breathings of the moral atmosphere of their homes.

The traveller must watch them, talk with them, and learn from their bearing towards their parents, and the bent of their affections, what is the spirit of the families of the land.