The Spinster Book Part 14

To this thirst for power may be traced all of woman's vanity. It is commonly supposed that she dresses to please others, but she often values fine raiment princ.i.p.ally because it shows how much her husband thinks of her. If a man's coat is s.h.i.+ny at the seams and he postpones the new one that his wife may have an extra hat, she is delicately flattered by this unselfish tribute to her charm.

From a single root vanity spreads and flowers until its poisonous blooms affect all social life. A woman becomes vain of her house, her rugs, her tapestries, her jewels, horses, and even of the livery of her footman.

The things which should be valued for their intrinsic beauty and the pleasure-giving quality, which is not by any means selfish, soon become food for a vice.

She gradually grows to consider herself a very superior person. She is so charming and so much to be desired, that some man works night and day in his office, sacrificing both pleasure and rest, that she may have the baubles for which she yearns.

It is not far from absolute self-satisfaction, in either man or woman, to generous bestowal of enlightenment upon the unfortunate savages who linger on the outskirts of one's social sphere.

In the infinite vastness of creation, where innumerable worlds move according to the fiat of majestic Law, there lies one called Earth.

There are planets within reach of the scientific vision of its inhabitants that are many times larger. There are some which have more moons, more mountains and rivers, longer days, and longer years.

Countless suns, the centres of other vast planetary systems, lie in the inconceivable distances beyond.

[Sidenote: A Mote in the Sun]

In the midst of this unspeakable greatness, Earth swings like one of the motes which a pa.s.sing sunbeam illumines. Upon this mote, one fifth of the inhabitants have a.s.sumed supreme knowledge and understanding, given them, doubtless, because of their innate superiority. This preferment, also, is theirs by the grace of an infinitely just and merciful G.o.d.

The other four fifths are supposedly in total darkness, though the same heavens are over their heads, the same earth under their feet, and though the light of sun and moon and the gentle radiance of the stars are freely given to all.

There are the same opportunities for development and civilisation, but they have not received The Enlightenment. To them must go the foreign missionaries, to teach the things which have been graciously given them on account of their innate superiority.

[Sidenote: Narrowing Circles]

Man's life is a succession of narrowing circles. He admits the force of the heliocentric idea, for it is the sun which gives light and heat.

Then the circle narrows, almost imperceptibly, for, of all the planets which circle around the sun, is not Earth the chief?

This point being gained, he is inside the geocentric circle. Earth is the centre of creation. Sun, moon, and stars are auxiliary forces, bountifully arranged by the Giver of all Good for Earth's beauty and comfort. Of all the creatures who share in this, is not man the most important? Thus he retreats to the anthropocentric circle.

[Sidenote: By Strength of Mind and Arm]

Man is the centre of organic life, and it is easily seen that his race is far superior to the others. Their skins are not the same colour, their s.h.i.+ps are not so mighty, their cunning with weapons is infinitely less. His race is dominant by strength of mind and arm.

The dark-skinned races must be taught civilisation, with fire and sword, with cannon and bayonet, with crime and death. They must be civilised before they can be happy. The naked savage who sits beneath a palm tree, with his hut in the distance, while his wife and children hover around him, is happy only because he is too ignorant to know what happiness is.

In order to be rightly happy, he must have a fine house, carriages, and servants, and live in a crowded city where tall buildings and smoke limit one's horizon to a narrow patch of blue. He must struggle daily with his fellows, not for the necessaries of life, but for small pieces of silver and bits of green paper, which are not nearly as pretty as gla.s.s beads.

The savage, unaccustomed to refinement, stabs or beheads his enemy.

Civilisation will teach him the uses of poison, and that putting typhoid germs into the drinking water of an Emperor is much more delicate and fully as effectual.

[Sidenote: The Sublime Egotism]

From this small circle, it is only a step to the centre and to that sublime egotism which has been named Vanity.

Man repeats in his own life the development of a nation. He progresses from unquestioning happiness to childish inquiry and wonder, from fairy tales of princes and dragons to actual knowledge; through inquiry to doubt, through faith to disbelief, through civilisation to decay.

He is not content to let other nations and others races pursue their normal development. He insists that the work of centuries be crowded into a generation. And in the same manner, the growth and strivings of his fellows call forth his unselfish aid. Having infinite treasures of mental equipment, gained by superior opportunity and wider experience, he will generously share his n.o.ble possessions.

[Sidenote: Personal Vanity]

It is personal vanity of the most flagrant type which intrudes itself, unasked, into other people's affairs. There are few of us who do not feel capable of ordering the daily lives of others, down to the most minute detail.

We know how their houses should be arranged, how they should spend and invest their money, how they should dress, how they should comport themselves, and more definitely yet do we know the things they should not do. We know what is right and what is wrong, while they, poor things! do not. We know whom and when they should marry, how their children should be educated and trained, and what servants they should employ.

We know for what pursuit each one is best fitted and how each should occupy his spare time. We know to what church all should go; what creed all should believe. We know what particular traits are faults and how these can be corrected. We know so much about other people that we often have not time to give due attention to ourselves. We neglect our own affairs that we may unselfishly direct others, and sometimes suffer in consequence, for n.o.body but a lawyer makes a good living by attending to other people's business.

[Sidenote: Theoretically]

Theoretically, this should be pleasing to each one. Every person of sense should be delighted at being told just what to do. It would relieve him from all care, all responsibility; the necessity for thought, planning, and individual judgment would be wholly removed.

The musical student would not have to select his own instrument, his own teacher, nor even his own practice time. Every author would know just how and when to write, and in order to become famous, he need only act upon the suggestions for stories and improvement of style which are gratuitously given him from day to day, by people who cannot write a clear and correct sentence. This thing actually happened; consequently it is just the theme for fiction. This plot, suitably developed, would make the nations sit up, and send the race by hundred thousands to the corner bookstore.

The cares incident to selecting a wardrobe would be wholly removed.

Every woman knows how every other should dress. Her sure taste selects at a glance the thing which will best become the other, and over which the Unenlightened may ponder for hours.

[Sidenote: A Common Vanity]

There is no more common vanity than claiming to "know" some particular person. We are "all things to all men." The two who love each other better than all the world beside, have much knowledge, but it is not by any means complete. "Souls reach out to each other across the impa.s.sable gulfs of individual being." And yet, daily, people who have no sympathy with us, and scarcely a common interest, will a.s.sume to "know" us, when we do not fully know ourselves, and when we earnestly hide our real selves from all save the single soul we love.

To a.s.sume intimate knowledge of the hundred considerations which make up a single situation, the various complexities of temperament and disposition which the personal equation continually produces in human affairs, of the imperceptible fibres of the web which lies between two souls, preventing always the fullest understanding, unless Love, the magician, gives new sight--amounts to the proclamation of practical Omnipotence.

[Sidenote: "I Told You So"]

There is no position in life which is secure. No complication ever comes to our friends, which our advice, acted upon, would not immediately solve. If our most minute directions are not thankfully received and put into effect, there is always the comforting indication of superiority--"I told you so."

And when the jaded soul revolts in supreme defiance, declaring its right to its own life, its own duties, its own friends.h.i.+ps, and its own loves, there is much expressed disgust, much misfortune predicted, and, saddest of all, much wounded vanity.

The dominant egotism forbids that anything shall be better than itself.

No success is comparable to one's own, no life so wisely ordered, and there is nothing so sad as the fame attained by those who do not follow our advice.

Adversity is commonly accepted as the test of friends.h.i.+p, but there is another more certain still--success. Anyone may bestow pity. It is fatally easy to offer to those less fortunate than ourselves; whose capabilities have not proved adequate, as ours have; but it requires fine gifts of generous feeling to be genuinely glad at another's good fortune, in which we cannot by any possibility hope to share.

[Sidenote: Advice]

Advice is usually to be had for the asking. In the case of a corporation attorney or a specialist, there is a high value placed upon it, but it is to be freely had from those who love us, and, strangely enough, from those who do not.

It is one of the blessings of love, that all the experience of another, all the battles of the other soul, are laid open for our better understanding of our own path. But there is a subtle distinction between the counsel of love and that of vanity. The one is unselfishly glad of our achievements, taking new delight in every step upward, while the other pa.s.ses over triumphs in silence and carps upon the misfortune until it is not to be borne.

From the intimate union of two loving souls, Vanity is forever shut out.

Jealousy dare not show her malignant face. These two are facing the world together, side by side and shoulder to shoulder, each the other's strength and s.h.i.+eld.

Success may come only after many failures; the tide may not turn till after long discouragement and great despair. But in the union with that other soul, so gently baring its inmost dream that the other may understand, defeat loses its sting.

[Sidenote: The Sanctuary of that Other Soul]

Ambition forever beckons, like a will o' the wisp. When realisation seems within easy reach, the dream fades, or another, seemingly unattainable, mockingly takes its place. But in the sanctuary of that other soul, there is always new courage to be found. Long aisles and quiet s.p.a.ces lessen the fever and the unrest. Darkness and cool shadows soothe the burning eyes, and in the clasp of those loving arms there is certain sleep.

Vanity cares for nothing which is not in some way its own, and it is perhaps an amorphous vanity, as carbon is akin to a diamond, that makes a hard-won victory doubly dear.

There are always sycophants to fawn and flatter, there are hands that will gladly help that they may claim their share of the result, but that realised dream is wholly sweet in which only the dreamer and the other soul have fully believed. Failure, even, is more easily borne if it is entirely one's own; if there is no one else to be blamed.