Herland, Charlotte Perkins Gilman [books successful people read TXT] 📗

RAISON D’ETRE in this country. All our interlocutors sat up straight at once. They were still gentle, still restrained, but there was a note of deep amazement in their voices.

“Do we understand that you keep an animal—an unmated male animal— that bites children? About how many are there of them, please?”

“Thousands—in a large city,” said Jeff, “and nearly every family has one in the country.”

Terry broke in at this. “You must not imagine they are all dangerous—it’s not one in a hundred that ever bites anybody. Why, they are the best friends of the children—a boy doesn’t have half a chance that hasn’t a dog to play with!”

“And the girls?” asked Somel.

“Oh—girls—why they like them too,” he said, but his voice flatted a little. They always noticed little things like that, we found later.

Little by little they wrung from us the fact that the friend of man, in the city, was a prisoner; was taken out for his meager exercise on a leash; was liable not only to many diseases but to the one destroying horror of rabies; and, in many cases, for the safety of the citizens, had to go muzzled. Jeff maliciously added vivid instances he had known or read of injury and death from mad dogs.

They did not scold or fuss about it. Calm as judges, those women were. But they made notes; Moadine read them to us.

“Please tell me if I have the facts correct,” she said. “In your country—and in others too?”

“Yes,” we admitted, “in most civilized countries.”

“In most civilized countries a kind of animal is kept which is no longer useful—”

“They are a protection,” Terry insisted. “They bark if burglars try to get in.”

Then she made notes of “burglars” and went on: “because of the love which people bear to this animal.”

Zava interrupted here. “Is it the men or the women who love this animal so much?”

“Both!” insisted Terry.

“Equally?” she inquired.

And Jeff said, “Nonsense, Terry—you know men like dogs better than women do—as a whole.”

“Because they love it so much—especially men. This animal is kept shut up, or chained.”

“Why?” suddenly asked Somel. “We keep our father cats shut up because we do not want too much fathering; but they are not chained—they have large grounds to run in.”

“A valuable dog would be stolen if he was let loose,” I said. “We put collars on them, with the owner’s name, in case they do stray. Besides, they get into fights—a valuable dog might easily be killed by a bigger one.”

“I see,” she said. “They fight when they meet—is that common?” We admitted that it was.

“They are kept shut up, or chained.” She paused again, and asked, “Is not a dog fond of running? Are they not built for speed?” That we admitted, too, and Jeff, still malicious, enlightened them further.

“I’ve always thought it was a pathetic sight, both ways—to see a man or a woman taking a dog to walk—at the end of a string.”

“Have you bred them to be as neat in their habits as cats are?” was the next question. And when Jeff told them of the effect of dogs on sidewalk merchandise and the streets generally, they found it hard to believe.

You see, their country was as neat as a Dutch kitchen, and as to sanitation—but I might as well start in now with as much as I can remember of the history of this amazing country before further description.

And I’ll summarize here a bit as to our opportunities for learning it. I will not try to repeat the careful, detailed account I lost; I’ll just say that we were kept in that fortress a good six months all told, and after that, three in a pleasant enough city where—to Terry’s infinite disgust—there were only “Colonels” and little children—no young women whatever. Then we were under surveillance for three more—always with a tutor or a guard or both. But those months were pleasant because we were really getting acquainted with the girls. That was a chapter!— or will be—I will try to do justice to it.

We learned their language pretty thoroughly—had to; and they learned ours much more quickly and used it to hasten our own studies.

Jeff, who was never without reading matter of some sort, had two little books with him, a novel and a little anthology of verse; and I had one of those pocket encyclopedias—a fat little thing, bursting with facts. These were used in our education—and theirs. Then as soon as we were up to it, they furnished us with plenty of their own books, and I went in for the history part—I wanted to understand the genesis of this miracle of theirs.

And this is what happened, according to their records.

As to geography—at about the time of the Christian era this land had a free passage to the sea. I’m not saying where, for good reasons. But there was a fairly easy pass through that wall of mountains behind us, and there is no doubt in my mind that these people were of Aryan stock, and were once in contact with the best civilization of the old world. They were “white,” but somewhat darker than our northern races because of their constant exposure to sun and air.

The country was far larger then, including much land beyond the pass, and a strip of coast. They had ships, commerce, an army, a king—for at that time they were what they so calmly called us —a bi-sexual race.

What happened to them first was merely a succession of historic misfortunes such as have befallen other nations often enough. They were decimated by war, driven up from their coastline till finally the reduced population, with many of the men killed in battle, occupied this hinterland, and defended it for years, in the mountain passes. Where it was open to any possible attack from below they strengthened the natural defenses so that it became unscalably secure, as we found it.

They were a polygamous people, and a slave-holding people, like all of their time; and during the generation or two of this struggle to defend their mountain home they built the fortresses, such as the one we were held in, and other of their oldest buildings, some still in use. Nothing but earthquakes could destroy such architecture—huge solid blocks, holding by their own weight. They must have had efficient workmen and enough of them in those days.

They made a brave fight for their existence, but no nation can stand up against what the steamship companies call “an act of God.” While the whole fighting force was doing its best to defend their mountain pathway, there occurred a volcanic outburst, with some local tremors, and the result was the complete filling up of the pass—their only outlet. Instead of a passage, a new ridge, sheer and high, stood between them and the sea; they were walled in, and beneath that wall lay their whole little army. Very few men were left alive, save the slaves; and these now seized their opportunity, rose in revolt, killed their remaining masters even to the youngest boy, killed the old women too, and the mothers, intending to take possession of the country with the remaining young women and girls.

But this succession of misfortunes was too much for those infuriated virgins. There were many of them, and but few of these would-be masters, so the young women, instead of submitting, rose in sheer desperation and slew their brutal conquerors.

This sounds like Titus Andronicus, I know, but that is their account. I suppose they were about crazy—can you blame them?

There was literally no one left on this beautiful high garden land but a bunch of hysterical girls and some older slave women.

That was about two thousand years ago.

At first there was a period of sheer despair. The mountains towered between them and their old enemies, but also between them and escape. There was no way up or down or out—they simply had to stay there. Some were for suicide, but not the majority. They must have been a plucky lot, as a whole, and they decided to live—as long as they did live. Of course they had hope, as youth must, that something would happen to change their fate.

So they set to work, to bury the dead, to plow and sow, to care for one another.

Speaking of burying the dead, I will set down while I think of it, that they had adopted cremation in about the thirteenth century, for the same reason that they had left off raising cattle —they could not spare the room. They were much surprised to learn that we were still burying—asked our reasons for it, and were much dissatisfied with what we gave. We told them of the belief in the resurrection of the body, and they asked if our God was not as well able to resurrect from ashes as from long corruption. We told them of how people thought it repugnant to have their loved ones burn, and they asked if it was less repugnant to have them decay. They were inconveniently reasonable, those women.

Well—that original bunch of girls set to work to clean up the place and make their living as best they could. Some of the remaining slave women rendered invaluable service, teaching such trades as they knew. They had such records as were then kept, all the tools and implements of the time, and a most fertile land to work in.

There were a handful of the younger matrons who had escaped slaughter, and a few babies were born after the cataclysm —but only two boys, and they both died.

For five or ten years they worked together, growing stronger and wiser and more and more mutually attached, and then the miracle happened—one of these young women bore a child. Of course they all thought there must be a man somewhere, but none was found. Then they decided it must be a direct gift from the gods, and placed the proud mother in the Temple of Maaia —their Goddess of Motherhood—under strict watch. And there, as years passed, this wonder-woman bore child after child, five of them—all girls.

I did my best, keenly interested as I have always been in sociology and social psychology, to reconstruct in my mind the real position of these ancient women. There were some five or six hundred of them, and they were harem-bred; yet for the few preceding generations they had been reared in the atmosphere of such heroic struggle that the stock must have been toughened somewhat. Left alone in that terrific orphanhood, they had clung together, supporting one another and their little sisters, and developing unknown powers in the stress of new necessity. To this pain-hardened and work-strengthened group, who had lost not only the love and care of parents, but the hope of ever having children of their own, there now dawned the new hope.

Here at last was Motherhood, and though it was not for all of them personally, it might—if the power was inherited—found here a new race.

It may be imagined how those five Daughters of Maaia, Children of the Temple, Mothers of the Future—they had all the titles that love and hope and reverence could give—were reared. The whole little nation of women surrounded them with loving service, and waited, between a boundless hope and an equally boundless despair, to see if they, too, would be mothers.

And they were! As fast as they reached the age of twenty-five they began bearing. Each of them, like her mother, bore five daughters. Presently there were twenty-five New Women, Mothers in their own right, and the whole spirit of the country changed from mourning and mere courageous resignation to proud joy. The older women, those who remembered men, died