In fine, although so much is said of the American lack of repose, is it not best for the American to be content to be himself, and let the critics adapt themselves or not, as they choose, to a new phenomenon?
Let us stick a philosophic name to it, and call it repose in activity.
The American might take the candid advice given by one friend to another, who complained that it was so difficult to get into the right frame of mind. "The best thing you can do," he said, "is to frame your mind and hang it up."
WOMEN--IDEAL AND REAL
We have not by any means got to the bottom of Realism. It matters very little what the novelists and critics say about it--what it is and what it is not; the att.i.tude of society towards it is the important thing.
Even if the critic could prove that nature and art are the same thing, and that the fiction which is Real is only a copy of nature, or if another should prove that Reality is only to be found in the Ideal, little would be gained. Literature is well enough in its place, art is an agreeable pastime, and it is right that society should take up either in seasons when lawn-tennis and polo are impracticable and afternoon teas become flavorless; but the question that society is or should be interested in is whether the young woman of the future--upon whose formation all our social hopes depend--is going to shape herself by a Realistic or an Ideal standard. It should be said in parenthesis that the young woman of the pa.s.sing period has inclined towards Realism in manner and speech, if not in dress, affecting a sort of frank return to the easy-going ways of nature itself, even to the adoption of the language of the stock exchange, the race-course, and the clubs--an offering of herself on the altar of good-fellowship, with the view, no doubt, of making life more agreeable to the opposite s.e.x, forgetting the fact that men fall in love always, or used to in the days when they could afford that luxury, with an ideal woman, or if not with an ideal woman, with one whom they idealize. And at this same time the world is full of doubts and questionings as to whether marriage is a failure. Have these questionings anything to do with the increasing Realism of women, and a consequent loss of ideals?
Of course the reader sees that the difficulty in considering this subject is whether woman is to be estimated as a work of nature or of art. And here comes in the everlasting question of what is the highest beauty, and what is most to be desired. The Greek artists, it seems to be well established, never used a model, as our artists almost invariably do, in their plastic and pictorial creations. The antique Greek statues, or their copies, which give us the highest conceptions of feminine charm and manly beauty, were made after no woman, or man born of woman, but were creations of the ideal raised to the highest conception by the pa.s.sionate love and long study of nature, but never by faithful copying of it. The Romans copied the Greek art. The Greek in his best days created the ideal figure, which we love to accept as nature. Generation after generation the Greek learned to draw and learned to observe, until he was able to trans.m.u.te his knowledge into the forms of grace and beauty which satisfy us as nature at her best; just as the novelist trains all his powers by the observation of life until he is able to trans.m.u.te all the raw material into a creation of fiction which satisfies us. We may be sure that if the Greek artist had employed the service of models in his studio, his art would have been merely a pa.s.sing phase in human history.
But as it is, the world has ever since been in love with his ideal woman, and still believes in her possibility.
Now the young woman of today should not be deceived into the notion of a preferable Realistic development because the novelist of today gets her to sit to him as his model. This may be no certain indication that she is either good art or good nature. Indeed she may be quite drifting away from the ideal that a woman ought to aim at if we are to have a society that is not always tending into a realistic vulgarity and commonplace. It is perfectly true that a woman is her own excuse for being, and in a way she is doing enough for the world by simply being a woman. It is difficult to rouse her to any sense of her duty as a standard of aspiration. And it is difficult to explain exactly what it is that she is to do. If she asks if she is expected to be a model woman, the reply must be that the world does not much hanker after what--is called the "model woman." It seems to be more a matter of tendency than anything else. Is she sagging towards Realism or rising towards Idealism? Is she content to be the woman that some of the novelists, and some of the painters also, say she is, or would she prefer to approach that ideal which all the world loves? It is a question of standards.
It is natural that in these days, when the approved gospel is that it is better to be dead than not to be Real, society should try to approach nature by the way of the materialistically ign.o.ble, and even go such a pace of Realism as literature finds it difficult to keep up with; but it is doubtful if the young woman will get around to any desirable state of nature by this route. We may not be able to explain why servile imitation of nature degrades art and degrades woman, but both deteriorate without an ideal so high that there is no earthly model for it. Would you like to marry, perhaps, a Greek statue? says the justly contemptuous critic.
Not at all, at least not a Roman copy of one. But it would be better to marry a woman who would rather be like a Greek statue than like some of these figures, without even an idea for clothing, which are lying about on green banks in our spring exhibitions.
THE ART OF IDLENESS
Idleness seems to be the last accomplishment of civilization. To be idle gracefully and contentedly and picturesquely is an art. It is one in which the Americans, who do so many things well, do not excel. They have made the excuse that they have not time, or, if they have leisure, that their temperament and nervous organization do not permit it. This excuse will pa.s.s for a while, for we are a new people, and probably we are more highly and sensitively organized than any other nation--at least the physiologists say so; but the excuse seems more and more inadequate as we acc.u.mulate wealth, and consequently have leisure. We shall not criticise the American colonies in Paris and Rome and Florence, and in other Continental places where they congregate. They know whether they are restless or contented, and what examples they set to the peoples who get their ideas of republican simplicity and virtue from the Americans who sojourn among them. They know whether with all their leisure they get placidity of mind and the real rest which the older nations have learned to enjoy. It may not be the most desirable thing for a human being to be idle, but if he will be, he should be so in a creditable manner, and with some enjoyment to himself. It is no slander to say that we in America have not yet found out the secret of this. Perhaps we shall not until our energies are spent and we are in a state of decay. At present we put as much energy into our pleasure as into our work, for it is inbred in us that laziness is a sin. This is the Puritan idea, and it must be said for it that in our experience virtue and idleness are not commonly companions. But this does not go to the bottom of the matter.
The Italians are industrious; they are compelled to be in order to pay their taxes for the army and navy and get macaroni enough to live on. But see what a long civilization has done for them. They have the manner of laziness, they have the air of leisure, they have worn off the angular corners of existence, and unconsciously their life is picturesque and enjoyable. Those among them who have money take their pleasure simply and with the least expense of physical energy. Those who have not money do the same thing. This basis of existence is calm and unexaggerated; life is reckoned by centimes, not by dollars. What an ideal place is Venice!
It is not only the most picturesque city in the world, rich in all that art can invent to please the eye, but how calm it is! The vivacity which entertains the traveler is all on the surface. The n.o.bleman in his palace if there be any palace that is not turned into a hotel, or a magazine of curiosities, or a munic.i.p.al office--can live on a diet that would make an American workman strike, simply because he has learned to float through life; and the laborer is equally happy on little because he has learned to wait without much labor. The gliding, easy motion of the gondola expresses the whole situation; and the gondolier who with consummate skill urges his dreamy bark amid the throng and in the tortuous ca.n.a.ls for an hour or two, and then sleeps in the sun, is a type of that rest in labor which we do not attain. What happiness there is in a dish of polenta, or of a few fried fish, in a cup of coffee, and in one of those apologies for cigars which the government furnishes, dear at a cent--the cigar with a straw in it, as if it were a julep, which it needs five minutes to ignite, and then will furnish occupation for a whole evening!
Is it a hard lot, that of the fishermen and the mariners of the Adriatic?
The lights are burning all night long in a cafe on the Riva del Schiavoni, and the sailors and idlers of the sh.o.r.e sit there jabbering and singing and trying their voices in l.u.s.ty hallooing till the morning light begins to make the lagoon opalescent. The traveler who lodges near cannot sleep, but no more can the sailors, who steal away in the dawn, wafted by painted sails. In the heat of the day, when the fish will not bite, comes the siesta. Why should the royal night be wasted in slumber?
The sh.o.r.e of the Riva, the Grand Ca.n.a.l, the islands, gleam with twinkling lamps; the dark boats glide along with a star in the prow, bearing youth and beauty and sin and ugliness, all alike softened by the shadows; the electric lights from the sh.o.r.es and the huge steamers shoot gleams on towers and facades; the moon wades among the fleecy clouds; here and there a barge with colored globes of light carries a band of singing men and women and players on the mandolin and the fiddle, and from every side the songs of Italy, pathetic in their worn gayety, float to the entranced ears of those who lean from balconies, or lounge in gondolas and listen with hearts made a little heavy and wistful with so much beauty.
Can any one float in such scenes and be so contentedly idle anywhere in our happy land? Have we learned yet the simple art of easy enjoyment? Can we buy it with money quickly, or is it a grace that comes only with long civilization? Italy, for instance, is full of acc.u.mulated wealth, of art, even of ostentation and display, and the new generation probably have lost the power to conceive, if not the skill to execute, the great works which excite our admiration. Nothing can be much more meretricious than its modern art, when anything is produced that is not an exact copy of something created when there was genius there. But in one respect the Italians have entered into the fruits of the ages of trial and of failure, and that, is the capacity of being idle with much money or with none, and getting day by day their pay for the bother of living in this world. It seems a difficult lesson for us to learn in country or city.
Alas! when we have learned it shall we not want to emigrate, as so many of the Italians do? Some philosophers say that men were not created to be happy. Perhaps they were not intended to be idle.
IS THERE ANY CONVERSATION
Is there any such thing as conversation? It is a delicate subject to touch, because many people understand conversation to be talk; not the exchange of ideas, but of words; and we would not like to say anything to increase the flow of the latter. We read of times and salons in which real conversation existed, held by men and women. Are they altogether in the past? We believe that men do sometimes converse. Do women ever?
Perhaps so. In those hours sacred to the relaxation of undress and the back hair, in the upper penetralia of the household, where two or three or six are gathered together on and about the cushioned frame intended for repose, do they converse, or indulge in that sort of chat from which not one idea is carried away? No one reports, fortunately, and we do not know. But do all the women like this method of spending hour after hour, day after day-indeed, a lifetime? Is it invigorating, even restful? Think of the talk this past summer, the rivers and oceans of it, on piazzas and galleries in the warm evenings or the fresher mornings, in private houses, on hotel verandas, in the shade of thousands of cottages by the sea and in the hills! As you recall it, what was it all about? Was the mind in a vapid condition after an evening of it? And there is so much to read, and so much to think about, and the world is so interesting, if you do think about it, and nearly every person has some peculiarity of mind that would be worth study if you could only get at it! It is really, we repeat, such an interesting world, and most people get so little out of it. Now there is the conversation of hens, when the hens are busy and not self-conscious; there is something fascinating about it, because the imagination may invest it with a recondite and spicy meaning; but the common talk of people! We infer sometimes that the hens are not saying anything, because they do not read, and consequently their minds are empty. And perhaps we are right. As to conversation, there is no use in sending the bucket into the well when the well is dry--it only makes a rattling of windla.s.s and chain. We do not wish to be understood to be an enemy of the light traffic of human speech. Deliver us from the didactic and the everlastingly improving style of thing! Conversation, in order to be good, and intellectually inspiring, and spiritually restful, need not always be serious. It must be alert and intelligent, and mean more by its suggestions and allusions than is said. There is the light touch-and-go play about topics more or less profound that is as agreeable as heat-lightning in a sultry evening. Why may not a person express the whims and vagaries of a lambent mind (if he can get a lambent mind) without being hauled up short for it, and plunged into a heated dispute?
In the freedom of real conversation the mind throws out half-thoughts, paradoxes, for which a man is not to be held strictly responsible to the very roots of his being, and which need to be caught up and played with in the same tentative spirit. The dispute and the hot argument are usually the bane of conversation and the death of originality. We like to express a notion, a fancy, without being called upon to defend it, then and there, in all its possible consequences, as if it were to be an article in a creed or a plank in a platform. Must we be always either vapid or serious?
We have been obliged to take notice of the extraordinary tendency of American women to cultivation, to the improvement of the mind, by means of reading, clubs, and other intellectual exercises, and to acknowledge that they are leaving the men behind; that is, the men not in the so-called professions. Is this intellectualization beginning to show in the conversation of women when they are together, say in the hours of relaxation in the penetralia spoken of, or in general society? Is there less talk about the fashion of dress, and the dearness or cheapness of materials, and about servants, and the ways of the inchoate citizen called the baby, and the infinitely little details of the private life of other people? Is it true that if a group of men are talking, say about politics, or robust business, or literature, and they are joined by women (whose company is always welcome), the conversation is pretty sure to take a lower mental plane, to become more personal, more frivolous, accommodating itself to quite a different range? Do the well-read, thoughtful women, however beautiful and brilliant and capable of the gayest persiflage, prefer to talk with men, to listen to the conversation of men, rather than to converse with or listen to their own s.e.x? If this is true, why is it? Women, as a rule, in "society" at any rate, have more leisure than men. In the facilities and felicities of speech they commonly excel men, and usually they have more of that vivacious dramatic power which is called "setting out a thing to the life." With all these advantages, and all the world open to them in newspapers and in books, they ought to be the leaders and stimulators of the best conversation.
With them it should never drop down to the too-common flatness and ba.n.a.lity. Women have made this world one of the most beautiful places of residence to be conceived. They might make it one of the most interesting.
THE TALL GIRL
It is the fashion for girls to be tall. This is much more than saying that tall girls are the fashion. It means not only that the tall girl has come in, but that girls are tall, and are becoming tall, because it is the fashion, and because there is a demand for that sort of girl. There is no hint of stoutness, indeed the willowy pattern is preferred, but neither is leanness suggested; the women of the period have got hold of the poet"s idea, "tall and most divinely fair," and are living up to it.
Perhaps this change in fashion is more noticeable in England and on the Continent than in America, but that may be because there is less room for change in America, our girls being always of an aspiring turn. Very marked the phenomenon is in England; on the street, at any concert or reception, the number of tall girls is so large as to occasion remark, especially among the young girls just coming into the conspicuousness of womanhood. The tendency of the new generation is towards unusual height and gracious slimness. The situation would be embarra.s.sing to thousands of men who have been too busy to think about growing upward, were it not for the fact that the tall girl, who must be looked up to, is almost invariably benignant, and bears her height with a sweet timidity that disarms fear. Besides, the tall girl has now come on in such force that confidence is infused into the growing army, and there is a sense of support in this survival of the tallest that is very encouraging to the young.
Many theories have been put forward to account for this phenomenon. It is known that delicate plants in dark places struggle up towards the light in a frail slenderness, and it is said that in England, which seems to have increasing cloudiness, and in the capital more and more months of deeper darkness and blackness, it is natural that the British girl should grow towards the light. But this is a fanciful view of the case, for it cannot be proved that English men have proportionally increased their stature. The English man has always seemed big to the Continental peoples, partly because objects generally take on gigantic dimensions when seen through a fog. Another theory, which has much more to commend it, is that the increased height of women is due to the aesthetic movement, which has now spent its force, but has left certain results, especially in the change of the taste in colors. The woman of the aesthetic artist was nearly always tall, usually willowy, not to say undulating and serpentine. These forms of feminine loveliness and commanding height have been for many years before the eyes of the women of England in paintings and drawings, and it is unavoidable that this pattern should not have its effect upon the new and plastic generation.
Never has there been another generation so open to new ideas; and if the ideal of womanhood held up was that of length and gracious slenderness, it would be very odd if women should not aspire to it. We know very well the influence that the heroines of the novelists have had from time to time upon the women of a given period. The heroine of Scott was, no doubt, once common in society--the delicate creature who promptly fainted on the reminiscence of the scent of a rose, but could stand any amount of dragging by the hair through underground pa.s.sages, and midnight rides on lonely moors behind mailed and black-mantled knights, and a run or two of hair-removing typhoid fever, and come out at the end of the story as fresh as a daisy. She could not be found now, so changed are the requirements of fiction. We may a.s.sume, too, that the full-blown aesthetic girl of that recent period--the girl all soul and faded harmonies--would be hard to find, but the fascination of the height and slenderness of that girl remains something more than a tradition, and is, no doubt, to some extent copied by the maiden just coming into her kingdom.
Those who would belittle this matter may say that the appearance of which we speak is due largely to the fashion of dress--the long unbroken lines which add to the height and encourage the appearance of slenderness. But this argument gives away the case. Why do women wear the present fascinating gowns, in which the lithe figure is suggested in all its womanly dignity? In order that they may appear to be tall. That is to say, because it is the fashion to be tall; women born in the mode are tall, and those caught in a hereditary shortness endeavor to conform to the stature of the come and coming woman.
There is another theory, that must be put forward with some hesitation, for the so-called emanc.i.p.ation of woman is a delicate subject to deal with, for while all the s.e.x doubtless feel the impulse of the new time, there are still many who indignantly reject the implication in the struggle for the rights of women. To say, therefore, that women are becoming tall as a part of their outfit for taking the place of men in this world would be to many an affront, so that this theory can only be suggested. Yet probably physiology would bear us out in saying that the truly emanc.i.p.ated woman, taking at last the place in affairs which men have flown in the face of Providence by denying her, would be likely to expand physically as well as mentally, and that as she is beginning to look down upon man intellectually, she is likely to have a corresponding physical standard.
Seriously, however, none of these theories are altogether satisfactory, and we are inclined to seek, as is best in all cases, the simplest explanation. Women are tall and becoming tall simply because it is the fashion, and that statement never needs nor is capable of any explanation. Awhile ago it was the fashion to be pet.i.te and arch; it is now the fashion to be tall and gracious, and nothing more can be said about it. Of course the reader, who is usually inclined to find the facetious side of any grave topic, has already thought of the application of the self-denying hymn, that man wants but little here below, and wants that little long; but this may be only a pa.s.sing sigh of the period. We are far from expressing any preference for tall women over short women.
There are creative moods of the fancy when each seems the better. We can only chronicle, but never create.
THE DEADLY DIARY
Many people regard the keeping of a diary as a meritorious occupation.
The young are urged to take up this cross; it is supposed to benefit girls especially. Whether women should do it is to some minds not an open question, although there is on record the case of the Frenchman who tried to shoot himself when he heard that his wife was keeping a diary. This intention of suicide may have arisen from the fear that his wife was keeping a record of his own peccadilloes rather than of her own thoughts and emotions. Or it may have been from the fear that she was putting down those little conjugal remarks which the husband always dislikes to have thrown up to him, and which a woman can usually quote accurately, it may be for years, it may be forever, without the help of a diary. So we can appreciate without approving the terror of the Frenchman at living on and on in the same house with a growing diary. For it is not simply that this little book of judgment is there in black and white, but that the maker of it is increasing her power of minute observation and a.n.a.lytic expression. In discussing the question whether a woman should keep a diary it is understood that it is not a mere memorandum of events and engagements, such as both men and women of business and affairs necessarily keep, but the daily record which sets down feelings, emotions, and impressions, and criticises people and records opinions.
But this is a question that applies to men as well as to women.
It has been a.s.sumed that the diary serves two good purposes: it is a disciplinary exercise for the keeper of it, and perhaps a moral guide; and it has great historical value. As to the first, it may be helpful to order, method, discipline, and it may be an indulgence of spleen, whims, and unwholesome criticism and conceit. The habit of saying right out what you think of everybody is not a good one, and the record of such opinions and impressions, while it is not so mischievous to the public as talking may be, is harmful to the recorder. And when we come to the historical value of the diary, we confess to a growing suspicion of it. It is such a deadly weapon when it comes to light after the pa.s.sage of years. It has an authority which the spoken words of its keeper never had. It is "ex parte", and it cannot be cross-examined. The supposition is that being contemporaneous with the events spoken of, it must be true, and that it is an honest record. Now, as a matter of fact, we doubt if people are any more honest as to themselves or others in a diary than out of it; and rumors, reported facts, and impressions set down daily in the heat and haste of the prejudicial hour are about as likely to be wrong as right.
Two diaries of the same events rarely agree. And in turning over an old diary we never know what to allow for the personal equation. The diary is greatly relied on by the writers of history, but it is doubtful if there is any such liar in the world, even when the keeper of it is honest. It is certain to be partisan, and more liable to be misinformed than a newspaper, which exercises some care in view of immediate publicity. The writer happens to know of two diaries which record, on the testimony of eye-witnesses, the circ.u.mstances of the last hours of Garfield, and they differ utterly in essential particulars. One of these may turn up fifty years from now, and be accepted as true. An infinite amount of gossip goes into diaries about men and women that would not stand the test of a moment"s contemporary publication. But by-and-by it may all be used to smirch or brighten unjustly some one"s character. Suppose a man in the Army of the Potomac had recorded daily all his opinions of men and events. Reading it over now, with more light and a juster knowledge of character and of measures, is it not probable that he would find it a tissue of misconceptions? Few things are actually what they seem today; they are colored both by misapprehensions and by moods. If a man writes a letter or makes report of an occurrence for immediate publication, subject to universal criticism, there is some restraint on him. In his private letter, or diary especially, he is apt to set down what comes into his head at the moment, often without much effort at verification.
We have been led to this disquisition into the fundamental nature of this private record by the question put to us, whether it is a good plan for a woman to keep a diary. Speaking generally, the diary has become a sort of fetich, the authority of which ought to be overthrown. It is fearful to think how our characters are probably being lied away by innumerable pen scratches in secret repositories, which may some day come to light as unimpeachable witnesses. The reader knows that he is not the sort of man which the diarist jotted him down to be in a single interview. The diary may be a good thing for self-education, if the keeper could insure its destruction. The mental habit of diarizing may have some value, even when it sets undue importance upon trifles. We confess that, never having seen a woman"s private diary (except those that have been published), we do not share the popular impression as to their tenuity implied in the question put to us. Taking it for granted that they are full of n.o.ble thoughts and beautiful imaginings, we doubt whether the time spent on them could not be better employed in acquiring knowledge or taking exercise. For the diary forgotten and left to the next generation may be as dangerous as dynamite.
THE WHISTLING GIRL
The wisdom of our ancestors packed away in proverbial sayings may always be a little suspected. We have a vague respect for a popular proverb, as embodying folk-experience, and expressing not the wit of one, but the common thought of a race. We accept the saying unquestioning, as a sort of inspiration out of the air, true because n.o.body has challenged it for ages, and probably for the same reason that we try to see the new moon over our left shoulder. Very likely the musty saying was the product of the average ignorance of an unenlightened time, and ought not to have the respect of a scientific and traveled people. In fact it will be found that a large proportion of the proverbial sayings which we glibly use are fallacies based on a very limited experience of the world, and probably were set afloat by the idiocy or prejudice of one person. To examine one of them is enough for our present purpose.
"Whistling girls and crowing hens Always come to some bad ends."
It would be interesting to know the origin of this proverb, because it is still much relied on as evincing a deep knowledge of human nature, and as an argument against change, that is to say, in this case, against progress. It would seem to have been made by a man, conservative, perhaps malevolent, who had no appreciation of a hen, and a conservatively poor opinion of woman. His idea was to keep woman in her place--a good idea when not carried too far--but he did not know what her place is, and he wanted to put a sort of restraint upon her emanc.i.p.ation by coupling her with an emanc.i.p.ated hen. He therefore launched this shaft of ridicule, and got it to pa.s.s as an arrow of wisdom shot out of a popular experience in remote ages.
In the first place, it is not true, and probably never was true even when hens were at their lowest. We doubts its Sanscrit antiquity. It is perhaps of Puritan origin, and rhymed in New England. It is false as to the hen. A crowing hen was always an object of interest and distinction; she was pointed out to visitors; the owner was proud of her accomplishment, he was naturally likely to preserve her life, and especially if she could lay. A hen that can lay and crow is a "rara avis". And it should be parenthetically said here that the hen who can crow and cannot lay is not a good example for woman. The crowing hen was of more value than the silent hen, provided she crowed with discretion; and she was likely to be a favorite, and not at all to come to some bad end. Except, indeed, where the proverb tended to work its own fulfillment. And this is the regrettable side of most proverbs of an ill-nature, that they do help to work the evil they predict. Some foolish boy, who had heard this proverb, and was sent out to the hen-coop in the evening to slay for the Thanksgiving feast, thought he was a justifiable little providence in wringing the neck of the crowing hen, because it was proper (according to the saying) that she should come to some bad end.
And as years went on, and that kind of boy increased and got to be a man, it became a fixed idea to kill the amusing, interesting, spirited, emanc.i.p.ated hen, and naturally the barn-yard became tamer and tamer, the production of crowing hens was discouraged (the wise old hens laid no eggs with a crow in them, according to the well-known principle of heredity), and the man who had in his youth exterminated the hen of progress actually went about quoting that false couplet as an argument against the higher education of woman.
As a matter of fact, also, the couplet is not true about woman; whether it ought to be true is an ethical question that will not be considered here. The whistling girl does not commonly come to a bad end. Quite as often as any other girl she learns to whistle a cradle song, low and sweet and charming, to the young voter in the cradle. She is a girl of spirit, of independence of character, of dash and flavor; and as to lips, why, you must have some sort of presentable lips to whistle; thin ones will not. The whistling girl does not come to a bad end at all (if marriage is still considered a good occupation), except a cloud may be thrown upon her exuberant young life by this rascally proverb. Even if she walks the lonely road of life, she has this advantage, that she can whistle to keep her courage up. But in a larger sense, one that this practical age can understand, it is not true that the whistling girl comes to a bad end. Whistling pays. It has brought her money; it has blown her name about the listening world. Scarcely has a non-whistling woman been more famous. She has set aside the adage. She has done so much towards the emanc.i.p.ation of her s.e.x from the prejudice created by an ill-natured proverb which never had root in fact.
But has the whistling woman come to stay? Is it well for woman to whistle? Are the majority of women likely to be whistlers? These are serious questions, not to be taken up in a light manner at the end of a grave paper. Will woman ever learn to throw a stone? There it is. The future is inscrutable. We only know that whereas they did not whistle with approval, now they do; the prejudice of generations gradually melts away. And woman"s destiny is not linked with that of the hen, nor to be controlled by a proverb--perhaps not by anything.