_By Haryot Holt Dey_

There is a pleasant and not irrational fancy in the mind of the writer that somewhere in s.p.a.ce there exists the abiding-place of ideas, and that as fast as earth-dwellers are ready for them they are released.

Like a bird the idea takes flight and seeks a home in the brain of some one who is singled out to forward and exploit it for the benefit of humanity. Thenceforward, that person becomes the apostle of the idea. "We are not in the possession of our ideas," says Heine, "but are possessed by them; they master us and force us into the arena where like gladiators we must fight for them." But it is only to the elect that great ideas are a.s.signed, one who either through heredity or by special development is qualified to carry the message. This fanciful reasoning applies admirably to the idea for women's clubs--organizations for women--and in its selection of Jenny June it made no mistake in the character of its agent.

The first woman's club was organized in March, 1868, and was the outcome of feminine protest, because women were barred from the reception and banquet tendered to Charles d.i.c.kens by the Press Club of New York City. Among those who applied for tickets on equal grounds with men was Mrs. Croly, then an active, recognized force in journalism, and when the idea of a woman's club took possession of her she had become the most indignant and spirited woman ever locked out of a banquet hall.

Forty years ago it required courage for a woman to step aside from the ranks of conservatism and organize a woman's club; it was regarded as a side issue of "woman's rights," a movement then in grave disrepute.

But Mrs. Croly had dared untrodden paths once before when she stepped into the field of journalism, and her experience there had developed self-confidence. She had been writing for women for many years, and through her mission had acquired instinctive knowledge of their needs; and so when the affront was put upon her by her male colleagues of the press she conceived the idea of a club for women. It should be one that would manage its own affairs, represent as far as possible the active interests of women, and create a bond of fellowship between them, which many women as well as men thought at that time would be impossible of accomplishment. Mrs. Croly wrote in her "History of Clubs" thirty years later: "At this period no one of those connected with the undertaking had ever heard of a woman's club, or of any secular organization composed entirely of women for the purpose of bringing all kinds of women together to work out their objects in their own way." And then again: "When the history of the nineteenth century comes to be written women will appear as organizers and leaders of great organized movements among their own s.e.x for the first time in the history of the world."

"The originator specially disavowed any specific object, only asking for a representative woman's organization based on perfectly equal terms in which women might acquire methods, learn how to work together for general objects, not for charity or a propaganda."

"This declaration of principles was the cause of much abusive criticism, as well as failure to obtain aid and sympathy. Had Sorosis started to _do_ any one thing, from building an asylum for aged and indigent 'females' to supplying the natives of Timbuctoo with pocket handkerchiefs, it would have found a public already made. But its att.i.tude was frankly ignorant and inquiring. It laid no claims to wisdom or knowledge that could be of any use to anybody. It simply felt the stirring of an intense desire that women should come together--all together, not from one church, or one neighborhood, or one walk of life, but from all quarters, and take counsel together, find the cause of separations and failures, of ignorance and wrong-doing, and try to discover better ways, more intelligent methods."

Under this banner Sorosis was launched. Alice Cary was its first president. The story of Sorosis from the beginning is a very interesting one; from the view-point of the press its doings and sayings and business affairs generally have always afforded subject-matter for comment and conjecture. Of its early days Mrs.

Croly wrote: "The social events of the first year were memorable, for they were the first of their kind, and practically changed the custom of confining public dinner-giving to men. The first was offered as an _amende honorable_ on the part of the New York Press Club, and consisted of a 'breakfast' to which the Press Club invited Sorosis, but did not invite it to speak or do anything but sit still and eat, and be talked and sung to. The second was a 'tea' given by Sorosis to the Press Club at which it reversed the order, furnishing all the speakers and allowing the men no chance, not even to respond to their own toast. The third was a 'dinner,'--the brightest and best of the whole--at which the ladies and gentlemen each paid their own way and shared equally the honors and responsibilities." This is said to be the first public dinner at which men and women ever sat down on equal terms. A report of it in a daily newspaper closed as follows: "The entire affair was one of the most delightful events of the season, and will long be held in pleasantest memory by all who had the honor to partic.i.p.ate in it. We believe we violate no secret when we say that the gentlemen were most agreeably surprised to find their rival club composed of charming women, representing the best aristocracy of the metropolis, an aristocracy of sterling good sense, earnest thought, aspiration and progressive intellect, with no perceptible taint of strong-mindedness."

The growth and expansion of Sorosis were watched by Mrs. Croly with the same eager interest with which a mother contemplates the development of a child, not knowing just how its character will shape, guarding it always with love, for a potential force in its directing.

It was her spirit that steered it over rough places; that brought harmony out of discord; that inspired, soothed, provided wise counsel, and that many times sacrificed personal feelings for the good of the whole. To do this required mental qualities of a high order--courage, foresight, judgment, and not a little of the martyr spirit. Women had never organized before, and the conditions to be met and the problems to be solved stood absolutely alone, with no precedent to build upon or decide even the simplest question. What firmness was required in the leader at that time, when, for example, women who had been her staunchest allies deserted the ranks because they could not select the club name! It was a firm hand that kept the unorganized body from going to pieces on the rocks of dissension, and it was at that time that the leader proved her inalienable right to her t.i.tle. She had led women into the field of journalism, and now she was leading them into organization. Clubs began to form in all parts of the country, and when Sorosis arrived at its twenty-first birthday, it was Mrs. Croly's idea that they should all come together, and when the invitation was issued they came. Thus was formed the General Federation of Women's Clubs. At present there are 800,000 women belonging to that federation; each State has its own federation, New York forming first, at Mrs. Croly's suggestion, and now containing 32,000 enrolled members. The General Federation was formed in 1889. The writer recalls the triumph in Mrs. Croly's tone when she replied to the appeal of a man who came to her to beg to be given the names of the women belonging to the federation. "If you choose to send a woman to copy the names," she said, "you may do so, but it will take her more than a week." And the General Federation was less than three years old at the time.

Mrs. Croly organized the Woman's Press Club of New York in 1889. It is due to her wisdom that it was carried through many crises. She was its president from the day it was founded to the day of her death; always its loving teacher, her enthusiasm regarding its development never flagged. She lived to see it firmly established, a harmonious and delightful organization, and she was satisfied.

Mrs. Croly was neither parliamentarian, orator, nor politician, but she had a fund of good sense, wise judgment, and a power of expression which, could clarify an atmosphere when mere knowledge of the "Rules of Order" would have failed. She had spiritual vision, and by it she knew the soul of the club; no amount of dissension could shake her faith in its ultimate good, and in times of crisis she presided with a serenity only accountable in the fact that she viewed from the mountain summit what her a.s.sociates saw only from the housetop. What years of development she enjoyed long before the club idea possessed her, endowing her with wisdom and mental breadth, and what a.s.sociations that urged and demanded that she become a student of sociology! The seeds of thought planted in those early days of journalistic experience, inclusive of what she terms the "Positivist Episode," blossomed in her later, more mature years, and all the harvest she brought and applied to the organization of women. To the casual observer an organized body of women differed in no particular form from any ordinary a.s.sembly of women. What it was to her one can only realize by a careful perusal of her writings on club formation, and the moral awakening that sounded the bugle note of progress when women began to organize.

Once it came to the hearing of this gentle apostle of development, that she had been said to represent a cult. The occasion was a reception given in her honor by one of her clubs on her seventieth birthday. There had been speeches and congratulations, and the scene was one of general rejoicing. "Oh, she is the leader of a cult,"

whispered a guest, and the remark was repeated to Mrs. Croly. She received it with a sorry smile of regret that any one should so misinterpret the significance of the scene. As if the narrow and exclusive word "cult" could be applied to an a.s.sembly that stood for organization and human development, which, in her prophetic vision, only needed time to unite races, and ultimately to extend around the globe. To her it signified "the opening of the door, the stepping out into the freedom of the outer air, and the sweet sense of fellowship with the whole universe, that comes with liberty and light."

Few women carry their enthusiasm till past three-score-and-ten, as Mrs. Croly did. With the failing of physical strength the wand of power pa.s.sed into the hands of younger women whom she hailed as her successors, and whose growth and development were the blossoms springing from the seed she herself had planted; and in the last years of her n.o.ble life, when the glow of sunset was on the garden of her activities, the love she bore her fellow-women was her unfailing joy and inspiration.

At the time of life when people recognize the fact that their forces are waning, and that a well-earned period of rest has arrived, Mrs.

Croly set for herself the last task of her busy life. She felt she had something to tell about the success of her great idea, her message to women, and she wrote the "History of the Woman's Club Movement in America," a volume containing eleven hundred and eighty pages, which told the story of nearly all the clubs in the General Federation. This book will remain a monument to the founder of women's clubs. Into it she put the skill and experience of her long years of editorship, urging every faculty to the work, and applying herself with a degree of industry that characterized the zeal of her best working years. And it testifies to the martyr-like nature of her spirit, that she even rallied from the disappointment consequent upon the financial failure of the book. The dedication of the work reads as follows: "This book has been a labor of love, and it is lovingly dedicated to the Twentieth Century Woman by one who has seen and shared in the struggles of the Woman of the Nineteenth Century." But nothing that is good is lost, and the book testifies to the illimitable ideas, the trust in eternal goodness, and the strength of purpose of one who had a glorified estimate of latent feminine forces that require to be developed.

Essays and Addresses by Jane Cunningham Croly

Beginnings of Organization[1]

Women in Religious Organization

When the history of the Nineteenth Century comes to be written, women will appear for the first time in the history of the world as organizers, and leaders of great organized movements among their own s.e.x.

[Footnote 1: _History of the Woman's Club Movement in America._]

The world of to-day, both for men and women, is a different world from that which furnished the outlook for the men and women of a hundred years ago. Science, invention, have changed its material aspects; and while retiring some individual activities and occupations, they have created new fields of industry that are rapidly changing the face of the world, and making new demands upon strength and energy.

The world which man has conquered, and is still conquering, is no longer the purely physical. He is working now toward the discovery and control of the powers of the air, and has already harnessed some of them to do his bidding. The succession of great events and discoveries will mark this century as an epoch in the world's history, and is responsible for economic changes which create social disturbance, and to which both men and women must adjust themselves, often without knowing the why or wherefore of that which is so different from what has been. It is one of the paradoxes in human nature that women, while being made responsible for human conditions, have been condemned to individual isolation. It has been largely the result of general physical differentiation and the dependence that grew out of it, and, secondarily, the long ages required to produce settled social conditions and a reversal of that great unwritten law of kings and men--that might made right.

It is true that there was a time, some traditions of which are still preserved among the Indian tribes of North America, when the woman possessed controlling influence and power. This matriarchal or mother age pa.s.sed with the primitive period in which the energies of men were absorbed in hunting and fighting. It was a tribal effort through tribal women to formulate and give importance to family life, and it must have been accepted and more or less sanctioned by the men. This tribal leadership, at first domestic and social, disappeared with the development of military leaders, the acquisition of military powers, and the centralization of property in lands, houses, and personal belongings, that required constant and effective methods of protection and defence.

Instances are not wanting of heroic women of those early days who were capable of holding and defending person and property against aggression and warfare. But the logic of events was strong then, as now, and the destiny of the woman was not that of military supremacy.

The first step in a.s.sociated life taken by women was a simple protest against the use and abuse of power on the part of men, wrought up by fear or loathing to the point of desperation. Women, usually of rank, fled to the desert with one or two companions, and encountered unheard-of hardships rather than submit to the fate to which they had been condemned by father, brother, or some other man who could exercise authority over them. The first Church-sisterhood grew out of such beginnings, and gradually obtained the sanction of the Church. A recent remarkable work, "Women in Monasticism," shows how wide and powerful the system of religious sisterhoods had become as early as the fifth century, and traces its growing strength and enlargement until its decline, which was coeval with the Reformation.

The strength of this extraordinary development lay in the fact that it furnished women with a vocation; it gave employment to faculty. The sisterhoods of the convents and monasteries were the nurses, the teachers, the students, the caretakers of the poor, and the guardians of the orphaned rich. The Fathers of the Church--St. Jerome, St.

Chrysostom, St. Augustine--all bear witness to the high character of these sisterhoods and to their individual members, to their virtues and lives of self-sacrificing devotion. Many of these women became learned by the exercise of memory alone, for they had no books. Many enriched their convents with ma.n.u.script books--the result of lives of painstaking labor. The Beguines, who founded hospitals and schools, were the best educated women of their day--the eleventh century. They read Tacitus and Virgil in the original, and were skilled in medicine.

Disease often took loathsome forms, and only women whose lives were consecrated to self-denying labor could have been the patient ministers to the diseased poor.

This is all the more noteworthy because the idea of vocation was not the early incentive to monastic life. It was sought as a refuge; it developed into a vocation; and it is a matter of interest to women to-day that these spontaneous vocations, growing out of an enforced life, were inspired by love of well-doing, desire for study, the acquisition of knowledge, its distribution, and the ever-ready spirit of helpfulness at the sacrifice of every personal indulgence.

Naturally the monastic life of women was controlled by the Church, and could have continued to exist only by permission. A Spanish lady of rank who had befriended Ignatius Loyola as a young student of Barcelona, attracted by the odor of sanct.i.ty and scholarship which attached itself to the Order which he founded, gained reluctant permission to establish (1545) an Order of Jesuitesses, subject to the same strict rules and discipline. This was the beginning of a strictly woman's Jesuit "college," which flourished notwithstanding all the efforts Loyola himself made to get rid of it, and the restrictions put upon it. Many n.o.ble ladies joined it, and it became the foundation of a number of houses of the same name and character, extending into Flanders and England, when, without cause, except fear perhaps of their extent and influence, they were finally suppressed by a bull of Pope Urban VIII, bearing date, January 13, 1630. This Order of Jesuitesses existed for nearly a century. Their colleges were scholastic, and had given rise to preparatory schools, when they were summarily suppressed because of their independent life.

Had this Order continued to exist it might have gained an educational ascendency throughout Europe which even the strong wave of the Reformation would have found it hard to overcome. But the convents and monasteries generally suffered at this time from the abuses which had crept into the Church, and the rage for power which possessed its prelates.

The influence was mischievous also from a social and domestic point of view; from the sanct.i.ty and superiority attached to those who ignored natural ties and duties, thus lowering the social and domestic standard, and setting the nun's habit above the woman, the wife and the mother. Yet nature had a.s.serted itself even in the convent. The motherhood in the monastic woman made her the mother, the caretaker, the nurse, the teacher, and the helper of all those who needed maternal care, while condemning and ignoring its common aspects and place in everyday life.

This absence of domestic ties was not, however, obligatory upon all sisterhoods. An interesting story of the "First Council of Women,"

told by Madame Lendier at the Congress of Women in Paris in 1889, bears upon this point.

The monastic school out of which the Council grew, was founded in the early part of the seventh century, by Iduberge, wife of Pepin, mayor under the Frankish kings.

Iduberge cleared a s.p.a.ce in the forest, and built a house for the education and religious consecration (if they desired it) of the daughters of n.o.bles, her daughter Gertrude becoming the abbess. No vow of celibacy was imposed. As long as they remained in the abbey they were to conform to the rules of the house, but if they desired to marry they were free to leave. The _chanoinesses_ of Nivelle spent their morning in religious duties, but the rest of the day they were at liberty to mix with the outer world. The abbess alone took upon herself the vow of perpetual virginity. A hundred and seventy pa.s.sed away after the death of Gertrude. The abbey had grown in power, had gathered around itself a town with gates and towers and fortifications, but was independent of the French Government, being under the sole rule of the abbess, who was called the "Princess."

This independence excited the jealousy of the Church, and in May, 820, Nivelle received a visit from Valcand, the reigning bishop of Liege.

He was received by the lady abbess in the habit of her order, a cross of gold in her hand; mounted on a white horse she rode at the head of the procession that marched to meet him. Young girls of n.o.ble birth, clad in long white gowns trimmed with ermine, and mounted on palfreys, followed their abbess, and behind them the town authorities, feudal lords and administrators of justice.

At the same time Valcand entered the town with every honor and courtesy due to his rank. He held a solemn service, and having given the benediction, he rose again and addressed the _chanoinesses_. He declared that it had been decided by the Council of Aix-la-Chapelle that he should be sent to Nivelle to enforce the rules of St. Benoit, which must be followed by all religious bodies; this rule being that all the devotees of Nivelle were required to take upon themselves the vow of perpetual virginity, to acknowledge themselves dependent upon their bishop in all secular matters, and finally to yield up to Valcand all temporal power at Nivelle.

This solemn declaration was received in silence. For some moments no one moved or spoke, but a low murmur swept over the young sisters of Nivelle Abbey. The lady abbess, followed by her _chanoinesses_, rose and advanced to the rails of the choir stand. The abbess Hiltrude, daughter of Lyderic II, sovereign of Flanders under the emperor, then between thirty-five and forty years of age, was beautiful; of that calm, grave type which speaks of a quiet, well-regulated life.

"In the name of the Cloister of St. Gertrude," she said, "we protest against any interference in the temporal power of this government. We claim the right of taking to ourselves husbands when it seems right to us so to do. We are therefore resolved to follow the rules of our patron saint, as we always have done heretofore, and if this protest is insufficient we will present our appeal to our Holy Father, the Pope."

The bishop declared that he would maintain the rule given by the Council at Aix, and then descending from the pulpit, he ordered his people to follow him at once out of Nivelle, refusing to join in any of the festivities prepared in his honor.

Hiltrude now took things seriously into her own hands, leaving nothing undone to secure the success of her appeal. She sent a courier to the Pope, and another to Louis le Debonaire; but the wise abbess took yet further precautions: she at once organized a council at Nivelle of all the abbesses of the French Empire, requiring silence from them, and a.s.suring them of security in the town. The council could not be brought together for a year, but on the 1st of May, 821, Hiltrude inaugurated her "Concile de Femmes."

She took advantage of the marriage of Count d'Albion with Regina, which was to take place at the abbey. Regina was a _chanoinesse_, and it was the custom when a member of the circle at the abbey married, that the marriage should be solemnized at Nivelle. Fifteen t.i.tled abbesses, all of aristocratic lineage, arrived with imposing suites.

The council was a short one. They approved of all that Hiltrude had done, and signed the appeal. The doc.u.ment, written, signed, and sealed by all the abbesses present, was immediately sent to Rome, and to Valcand himself. Meantime the pope and the king, who were much perplexed, and the bishop, who was completely baffled by the logic, strength and force of appeal of the "Concile," were obliged to withdraw the opposition, and the _chanoinesses_ were left in peace to marry or not to marry, as they pleased.

The ancient order of deaconesses imposed no vow, yet it was co-existent with the early church, and accepted by many of the fathers as part of the apostolic order. This position was strengthened by the high character of the women, many of them widows, or unprotected women, whom death or some other calamity had freed from natural ties.

Ancient church history is full of the records of courage, devotion, and self-sacrifice on the part of these women, who were generally of high birth, but gave themselves to poverty and the most menial offices, and left names which have perpetuated the sanct.i.ty of their order, and come down to the present day as types of good women.

The ceremonies used in the ordination of a deaconess were precisely the same as those used for a deacon. The deaconesses were not cloistered: they lived at home with children or relatives. But they wore a distinctive dress, and had their place in the church with the clergy. The "golden age" of the order is said to have been immediately following the apostolic era, before the spirit of monasticism had destroyed or limited activities, and shut off sympathy with the outside world.