The following are samples from the long and ignoble tradition of false rape accusations. They come from nineteenth century newspapers, and reveal women making false accusations for the purpose of extorting marriage vows, money, seeking attention, revenge, or other reasons. – PW
Falsely accused had to wed accusers or go to jail – 1839
Attention of the Lord Lieutenant of Ireland was attracted to several cases which were compromised at the very time of trial by the prosecutrix marrying the prisoner and, as it appeared to Lord Normanby to be a very objectionable practice, he had it brought under the notice of the law officers, who declared it to be illegal. He then directed a circular containing that opinion to be issued to all the stipendiary magistrates, the gaolers, to eleven clerks of the crown, and to the crown solicitors, forbidding them to authorise or connive at the solemnisation of such marriages.
The Letter: “The fact of the willingness of the prosecutrix to marry the prisoner in the case of rape has nothing to do with the question of whether the prisoner should be admitted to bail or not, save and except so far as it may or may not, according to the circumstances of each case, furnish the presumption that the charge of rape has been falsely made, in order to compel the person accused to marry the prosecutrix.
If the magistrates think, upon the whole of the case before them, that there is not a strong presumption of guilt which is described by the act of parliament, they ought to bail, whether the prosecutrix is or is not willing to marry the prisoner. On the other hand, when the presumption of guilt, founded upon the whole of the case, is strong and unrebutted, they ought not to take bail merely because the prosecutrix, in the hopes of repairing her disgrace, may be willing to marry the prisoner.
As to admitting the parties to compromise a charge of rape by marriage, the law officers state that it is illegal; and that such compromises have the twofold bad effect of encouraging women to adduce false charges of rape to compel men to marry them, and of encouraging men to commit the crime in expectation that the worst which will befall them, if brought to justice, will be to marry the victim of their lust.
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False charge of rape – 1851
At the summer assizes last year two men were convicted of rape on a young woman named Mary Anne Bennett. At the following spring assizes she was tried for perjury alleged to have been committed on that trial, and the two men who had been convicted and sentenced to transportation on her evidence were brought from Woolwich and examined as witnesses against her.
She was then convicted of perjury, but some point of law having been reserved for the consideration of the Court of Appeal, Mr. Justice Talford, who tried her, deferred passing sentence. On the argument in the court above the conviction was upheld, and on Tuesday, Mr. Baron Martin passed the sentence upon her which Mr. Justice Talford directed — the heaviest sentence that could by law be passed — transportation for seven years.
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Serial false accuser – 1851
It is, we think, clear, from this statement, that this “artless” servant-girl of eighteen has been for some years past a regular trader in rapes and felonious assaults; and we trust, after this disgraceful exposure, that the law of perjury may be made to reach her. It is impossible to believe that she is in any one point the witness of truth.
In the preliminary examination before the magistrate, Mr. Clarkson said that in five instances he could prove that this girl, from the age of fifteen, had made charges of this description against persons in whose houses she had been hired as a servant. There was reason to believe she had been successful in compromising some of them, and that on one occasion she had received twenty pounds.
Much of the evidence damaging the character and conduct of this disreputable person was adduced before the magistrate; and there is little doubt that, but for the corroborating evidence of the house surgeon of the Royal Free Hospital, the accused would have been at once discharged.
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Medical-men duped by false-rape accusations – 1851
[Medical men] entirely forget the the real nature of their medico-legal duties, and allow themselves to be guided and influence by what the newspapers designate the “artless simplicity” of a cunning imposter. It was long since remarked by a barrister of large experience, that for one real rape tried at the assizes there were twelve false false charges; and we believe that this is no exaggeration. It is a fact, however, that scarcely a charge can be made, notwithstanding its improbability and untruth, which does not receive some medical support. Pseudo-medical science is carried away by artless simplicity.
It is quite time that this system was exposed, and that the medical questions arising in a case of alleged rape should be placed in their true aspect. A medical man should not frame his opinion on the statement made by a female, but on her bodily condition at the time he is called upon to institute an examination of her person.
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False rape accusation leads to perjury charge – 1852
Harriet Cousins, a young woman of loose character, was convicted of perjury in making a false charge of rape, which was ignored at last assizes. On being convicted and sentenced to seven years transportation, she thanked his lordship, but declared she was innocent.
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False charge of indecent assault – 1852
A curious and instructive case of this kind came before the magistrates at Spittlegate, Grantham, on Friday last. A young girl, Rebecca moore, living with her late sister’s husband, Joines, a tailor, of North Witham, brought a charge against William Wallen, a married man, in consequence, it would appear, of him having quarrelled with Joines about a pair of trousers…
The Bench dismissed the case. It was quite evident to every one that there was most gross perjury on one side or the other, and a little further inquiry would show which is the guilty party. If, as at present seems probable, the girl has perjured herself and tutored the little boy to lie, surely she should not go unpunished. Perjury of this kind is most dangerous to society, from the difficulty of corroborating it.
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False charge of rape – 1858
On Wednesday at the central criminal court, a labouring man named James Harrison, was indicted for committing a rape upon the person of Mary Southeran, a married woman, and the mother of six children. We purposely omit the evidence, which spoke little of the virtue of the woman.
Mr. Sleigh addressed the jury for the prisoner, and contended that as the evidence of the prosecutrix was not corroborated, it ought to be received with great caution, and that if the woman had made the resistance that she said she had, it was exceedingly unlikely that it should not have been heard by the other parties who were in the adjoining room.
Baron martin, in summing up the evidence said:- “The offence with which the prisoner stood charged with was one of the most heinous offences known to the law, and therefore they should be perfectly satisfied with the evidence before they found the prisoner guilty. There was a discrepancy in the evidence of the prosecutrix, which they could not have failed to have observed. In her examination in chief she said that at ten o’clock on the evening in question, she was awoke by the prisoner entering the room and locking the door, and in her cross-examination she said she was awoke by finding the prisoner in bed with her. It would be for them (the jury) to reconcile these two statements. The jury, after a short consultation, returned a verdict of not guilty.
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False charge of rape against a clergyman – 1863
A serious charge was heard on Thursday at the Petty Sessions, at Helmington, against the Rev Lewis Moilliet, of Abberley Hall. The complaint was by a Mrs. Harriet Tyler, whose husband was gardener to the defendant’s father, and in consequence of his ill-using his wife he had notice to leave the situation…
Her husband was examined and in many important and unimportant points flatly contradicted the evidence of his wife. She had stated they had been married 12 years, he said they had only been married four. Both admitted they had been married after they had had children. Evidence was given by a man who was outside the house at the time, saying he did not hear any noise, and must have heard the woman scream had she done so. Further evidence was given, proving that Mr. Moilliet could not have been in the house more than a quarter of an hour.
The charge was finally dismissed amid the cheers of the villagers, and designated by the magistrates as a conspiracy to extort money, as the complainant’s husband had offered to say nothing about the matter if Mr. Moilliet would pay him £500, and pay all costs.
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Arrest warrant for false rape accuser – 1866
A Warrant has been issued for the apprehension on a charge of perjury, of Miss Ellen Allen, who last week brought the false charge of indecent assault against Mr. Moseley, a dentist, of Bayswater, London. At the trial, which we noticed last week, it appears she gave a false address.
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Woman convicted of false charge of indecent assault – 1866
Our readers may remember that some time ago a woman named Allen charged Mr. Moseley, a London dentist, with committing a serious assault upon her in a railway carriage. the charge broke down completely, and the woman was on Wednesday put upon her trial at the Central Criminal Court, on charge of perjury. Convincing evidence was given of the infamous character of the defendant, and of the respectable character of the prosecutor; it was satisfactorily proved that Mrs. Allen had sworn falsely, not in one but in many instances; that her dress and her bouquet were unruffled by her supposed struggles with her ravisher…
The offence was one of the most serious which could be advanced against any person, and if it had been successfully established in this instance, it would have unquestionably involved the utter ruin of an entirely innocent man. When the charge was made with the view of extorting money, and when that charge was deliberately persisted in before the magistrate, the court felt bound to pass a severe sentence, and yet the lightest which for such an abominable crime could be passed — namely, that the prisoner be kept in penal servitude for a term of five years — no one will think the term too severe.
Charges such as Mrs Allen preferred against Mr. Moseley are, we fear, much more frequent than is generally supposed, as the difficulty of meeting them commonly makes the accused, however innocent, only too glad to escape by compromise.
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False charge of indecent assault – 1868
John Mabe, labourer, aged 23, was charged on remand at the Thames Police Court on Tuesday with indecently assaulting and robbing Maria Bedwell, aged 18. At first investigation the prisoner said she was a servant out of place, living with her aunt in Eglinton-road, Bromley, that she received a purse containing 7s. 3d. from her aunt, and went out for her upon an errand…. she was dragged into an arch under the North London railway and subjected to very rough and indecent usage from a man who was intoxicated, and in the presence of the prisoner and that he also assaulted her…
Mr. Benson believed the complainant’s account of the indecent assault and robbery was a tissue of falsehoods, and discharged the accused.
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False charge of indecent assault – 1875
On Thursday James Berwick, proprietor of the Lorrimore Arms Tavern, Walworth, surrendered his bail at the Surrey sessions, to answer to an indictment charging him with indecently assaulting Miss Kate Gander, about 17 years of age….
Mr. Williams submitted to the jury that the charge was all false. These accusations were very easily made, but they were very hard to disprove. The defendant was a married man and had grandchildren; was it likely that he would be guilty of such a serious offence as this, when his own wife and married daughter were in the bar, and would be able to hear all that went on in the cellar? It was against common sense.
The jury, without calling on Mr. Lilley to sum up the case, returned the verdict of “Not guilty,” — The Chairman said that he quite agreed with the verdict and the defendant left the court without the slightest stain on his character.
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False allegation of indecent assault – 1883
Elizabeth Hinde Cooks, a married woman living in Yat-street, was summoned for having laid a false charge of indecent assault against Edward Astle with intent to obtain money. Mr Greaves, on behalf of Cooks, produced a medical certificate showing that she was suffering from nervous debility, and was unable to attend. She had also lost a child on the day of the first hearing. Mr. Briggs, on behalf of Astle, said that having cleared his character, he was quite prepared now to withdraw the summons against the woman. The Bench allowed this course to be pursued.
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False accusation of rape – 1886
George Neel, 18, fish hawker, was charged with committing a rape upon Mary Evans, at Berry Pomeroy, on the 2nd of September. Mr. Underhay prosecuted; Mr. Carter defended. The prosecutrix is the wife of John Evans, a boat builder, of Brixham…
The Judge said that during the 11 years he had been on the Bench he had known more absolutely false charges for rape than for any other offence. As had been remarked more than 200 years ago, it was a charge easily made, but very difficult to disprove. The present was a somewhat extraordinary case in which there was violent and conflicting testimony with which the jury must deal. His Lordship summed up strongly in favour of the prisoner, who was aquitted.
Source: British Newspaper Archive
See also:
–Ernest Belfort Bax’s account of false rape accusations from nineteenth century.
–Further examples of false rape accusations at the Unknown History of Misandry.
The following is an expanded version of an earlier 2014 article. – PW
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The Henpecked Club is a very real organization, global in scope, that has been in continuous operation for at least the last 200 years. It served the needs of married men who faced domestic abuse from wives, and served young bachelors who might later have to deal with the same issues when they married.
Essentially a project for creating ‘Good Men,’ the Henpecked Club consisted of an international network of meeting-places where men came for support, especially if enduring emotional and physical abuse from wives. In this aspect the club is similar to Al-Anon, the modern support-movement for spouses of alcoholics. The clubs actively encouraged husbands to tolerate wives’ abuse, with the strategy of placating them with any means necessary to moderate abusive behaviours.
The key word there is placate, which the men did in spades. Club members, for instance, were expected to take their wives breakfast in bed daily and to do most of the household chores even after a hard day’s work, with the hope that this would place wives in a more amiable frame of mind or, perhaps more accurately, in a less abusive mood. The following are instructions to all members of the club:
Such instructions, which were typical of most of the Henpecked Clubs, were sometimes couched in self-mocking humor by the members suffering abuse by wives, and this has led to the erroneous assumption that the clubs were merely comedy. But that assumption is incorrect (and perhaps a little driven by denial of women’s violence) for the issue of domestic abuse was a serious concern for the clubs, as were strategies for dealing with same.
Men were also advised to absorb any violence or abuse without complaint, stoically tolerating it so as not to provoke or further upset the perpetrator. This, explained club policy, was how one become a ‘good man.’ If the man’s wife continued her abuse after these conciliatory gestures, Club officials would ask the man what he may have unwittingly done to provoke her, followed by “How might you better serve her so she doesn’t become upset again?” The answer to that question was typically for the husband to do more housework, but there was also a novel intervention of ‘rocking a wife to sleep,’ of which I will say more shortly.
Henpecked clubs existed in their hundreds from the 1700s through to contemporary times, and in places as diverse as England, Austria, USA, Germany, France, Australia, Yugoslavia, China, and Japan.
Why haven’t we heard of these clubs, many containing several hundred members struggling to find ways to deal with difficult marriages, in an age when we are so hyper-focused on gender relations? Not even a peep from historians, despite the availability of material about Henpecked Clubs. Why?
Because it doesn’t chime with the image of a ‘dominant patriarchal husband’ proffered in modern interpretations of history.
So in a gesture of redressing history, here is small part of an 1810 book entitled, Some Account of that Ancient and Honourable Society, Vulgarly Denominated The Henpecked Club – showing that the project of creating ‘good men’ has been going on for at least 200 years, and probably more:
“[Husbands] submit to the pleasing bondage of their wives, in as great numbers, and with as much good will, as in any enlightened period of ancient or modern times.
“Henpeckicism, which has been graced by ranking as its Members the greater part of the most celebrated men who have appeared since the creation to the present day, whether legislators, philosophers, conquerors, poets or divines, requires no other argument to vindicate and establish its right to the most extensive influence and operation, than the language of every lover, who readily acknowledges himself to be, and swears to continue, the slave of his mistress, before marriage; ergo, he who denies her supremacy, when she becomes his wife, is guilty of the most criminal and unnatural rebellion against womanly authority that God himself have set over him. If other arguments were wanted, however, many might be adduced to prove that the superiority of the female is an ordination of Nature. For example, the noblest or fiercest dog will tamely submit to the snarling and snapping of the most pitiful bitch of the species.”
“For in Henpeckicism there is no distinction: the peerless woman lords it over her vassal even as the peasant: All are equally comprised in the description so happily given by the poet:
“The crouching vassal of the tyrant wife,
“Who has no sixpence but in her possession,
“Who has no will but in her high permission,
“Who must to her his dear friends secrets tell,
“Who dreads a curtain lecture worse than hell”“The rules observed by the Members of those Meetings were every way adapted to preserve the existence of the institution. Such Members as had the honour of receiving a black eye from their spouses, were entitled to an allowance of 10s. 6d. per week, for so long as the glorious colouring remained: The allowance for two black eyes was £1 1s 0d. In all cases, proof was required that the contusion was received according to the true spirit of genuine Henpeckicism, that is, without resistance or murmuring, according to the example of that inestimable deceased Member, Socrates, who, together with his Lady, is alluded to by the poet in the following lines:
“How oft she scolded in a day he knew,
“How many pisspots at the sage she threw,
“Who took it patiently, and wip’d his head-
“Rain follows thunder – that was all he said.”Such married men as had not the honour to appertain to the Society, were earnestly requested to attend these Meetings, not as Members, but as visitors, in order that they might be induced to unite themselves with it, by witnessing the perfect happiness which it was calculated to confer. For what happiness can be greater than that of belonging to a spouse who takes upon herself the weighty care of regulating not only her own conduct, but that of her husband and the rest of her family; to a spouse who takes the trouble of receiving and paying all money; to a spouse who kindly undertakes the task of judging for her husband (in every occurence) of what is proper for him to do; of what time he should spend in public houses; of how much money he must expend; of what secrets ought to be retained in his or rather her possession, and of what ought to be divulged to the world? In short, she who takes upon herself all anxiety, all trouble, and leaves to her darling husband nothing to do but the delightful task of executing her commands; well remembering that:
“His proper body is not his, but mine,
“For so said Paul, and Paul’s a sound divine.”The design and ostensible object of the Institution having always been to preserve, and even, if possible, to extend the just and laudable dominion of the fair sex, the several meetings thought it proper, also, to request the attendance of bachelors, not merely with a view that they might be benefited by witnessing such perfect examples of submission, but that those bachelors who had not yet turned their thoughts toward matrimony, or who might have overlooked so great an inducement to enter into the married state as the existence of out Institution, might be induced, as early as possible, to place themselves on a level, in this respect, with most of the greatest men in the world.
“The most common methods by which females attempt the full exercise of that unlimited power which of right belongs to them, is, at a very early period after marriage, to become extremely noisy and abusive, and to make a point of dealing out blame very liberally to their husbands for every action which they commit, whether they are really of the opinion that their conduct has been reprehensible or not. This method is at some times attended by blows. Though a vigorous and persevering course of this treatment may frequently be successful, yet there is considerable danger of resistance from those brutal fellows injudiciously termed men of spirit, a resistance which may be attended with consequences extremely injurious to female countenance. I would strenuously recommend this method be pursued by women, however, with all those effeminate characters who are more afraid of sustaining a drubbing, than eager to vindicate their title to manhood, as would especially advise it to be practiced on the whole tribe of fops or puppies, creatures possessed of no better proofs that they are privileged to rank as men, than that they have two legs and wear breeches.
“Some women pursue a course quite the opposite of this, and with greater success. They at one time load their husbands with caresses, magnify their own affection, and seem to have no other avocation worth their attention but that of convincing them that the sole study of their lives will be to invent fresh blandishments, and to render them in all respects completely happy. At other times, however, they affect a sulkiness of behaviour: a sudden and sullen gloom succeeds their former cheerfulness; they sigh frequently, and burst into floods of tears; nay, they are even seized with swoonings and hysterics.
The wretched husband of such a wife, alarmed at these surprising symptoms, anxiously enquires the cause. She affects to evade the question–he becomes more importunate–she persists in declining to assign a reason–his importunities are redoubled–till he is at last informed, with gentle reproaches and a burst of grief, that he himself is breaking her heart; that the reward of all her love is his neglect, &c. &c. Astonished at a charge which he is wholly unconscious of having merited, he at first endeavours to ridicule what he terms her childish uneasiness. She affects, however, still to doubt–he makes solemn protestations of his innocence; and they are reconciled. In a few days, however, the same farce is played out again, and again, and again, till the unhappy man is at length almost convinced, contrary to the evidence of his own senses, that his conduct has been criminal. Nay, to pacify his afflicted partner, he is even brought to confess his imaginary faults, and to promise amendment in the future. For fear of unintentionally giving offence, he learns to keep a strict watch over his own actions, becomes afraid to take any notice of those of his wife, and is, for the same reason, cautious of contradicting her, lest his cruelty should cause her to swoon; and, in short, becomes a Member of the Henpecked Society.
“Though the great object of our Society is to extend the domination of the female sex, it is far from being its intention to obtain that end by such reprehensible or unhappy means. The only worthy Members of the Society are those who have become so, as much by conviction of its utility, as by entertaining a due sense of the superiority of their wives. All such Members, however, have been treated in a manner very different from the preceding. They have (and let every wife endeavour to follow the same plan) been first brought to acknowledge that their wives, by their care and economy, were better adapted than Themselves to manage their concerns; have been satisfied, by their attentive behaviour, that they were well qualified to govern their families; and have been convinced, by their mildness and moderation, that the authority with which they were invested would never be abused. In such a family, resistance will never be attempted. Commands from the one party will be met by prompt obedience from the other. Perpetual harmony will be established; and correction, when necessary, will be submitted to, according to the fundamental rule of the Society, without murmuring and without resistance.”3
The Good Man’s Wife Pacifier
Henpeck’d Club’s Peace Box – Patent Cure for a Cross Wife
The good men of the Henpecked Club were responsible for an interesting innovation: an adult-sized rocking cradle, which was used for soothing nagging wives instead of babies. If you look closely you can see curved feet that allowed the cradle to be gently rocked from side-to-side by the dutiful husband.
The ‘Peace Box’ was invented by a club member named Harry Tap in 1862, and several were manufactured for hire by Henpecked Club members suffering under tempestuous behaviour from wives. If a wife was abusing her husband too much, the husband would entreat his wife to recline in the box, which could be rocked like a child’s cot in order to send the wife to sleep. While she was sleeping the husband would perform all the household chores then awaken his wife who would hopefully have calmed down.
With those juicy historical morsels now in the open, we seem to have come full circle, back to the future. Here we remain, with hat in hand, beseeching Dear Woman for forgiveness for having displeased her, hoping that she will notice how hard we are trying to be good men.
You may at this point be feeling nauseous in the knowledge that men have been kowtowing to such abuse for hundreds if not thousands of years, and yet we’re still being asked to to Take It Like A Man™, Man Up™, and be Good Men™. If you are feeling that way you are not alone, and with the growing army of men and women in the MHRM you can help bring an end to such appalling gynocentric customs.
SOURCES:
[1] Huddersfield Chronicle – Saturday 11 August 1860
[2] This list of duties was in use at the Rochdale chapter of the club and is a condensed version of an earlier official document circulated among clubs: New Rules and Orders Reformation Act (1840)
[3] Some Account of that Ancient and Honourable Society, Vulgarly Denominated The Henpecked Club (1810)
SEE ALSO: Fire-poker princesses: a snapshot of female perpetrated IPV in nineteenth-century England
By Paul Elam
Men are only as mentally and emotionally healthy as their ability to say no to a woman. Actually, that bears repeating.
Men are only as mentally and emotionally healthy as their ability to say no to a woman.
Obviously, this does not apply in some areas. Mental health problems won’t be solved by simply finding a woman and uttering the word “no.” Gay men may have a somewhat different perspective about this but they are raised with the same life expectations as straight men so there is no real pass for them either. Quite the contrary.
Still, I will hold to this proposition and do my best to explain it. I can tell a great deal about a man, his boundaries, his values and ultimately his integrity and character with a simple measurement of his obsequiousness with and deference to women.
To understand all this requires a bit of a history lesson, dating back to the twelfth century and the cultural movement driven by romantic chivalry.
At precisely that moment in history the warrior code was harnessed to the emerging culture of courtly love, an aristocratic invention that saw the military principles of honor, gallantry and service placed in the service of a new Commanders in Chief – courtly ladies.
As historian Jennifer G. Wollock summarizes, “The idea that love is ennobling and necessary for the education of a knight comes out of the lyrics of this period but also in the romances of knighthood. Here the truest lovers are now the best knights.”1
While there is arguable evidence that protection of women and children is a basic male instinct, tied to reproductive access, this is likely the first known time in history where that mandate was codified.
Over a period of a few hundred years, romantic chivalry spread to all the principle courts of Europe and found its way more broadly to lives of everyday men and women who coveted the lifestyle of the upper class. It also fostered a great deal of female privilege and the inescapable neoteny that came with it.
So went the first known institutionalization of pressuring men into a tradition of male servitude – or obsequiousness – toward women that continues unchecked today. Yet it was only the first of three foundational events that would become the prevailing model of gender relations; one that negatively impacts men’s lives and mental health.
The next developmental watershed in men’s deference to women was the Industrial Revolution. While thrusting humanity into modern civilization, it was the next giant step toward normalizing a standard of mental illness in men where it concerned their relationships with women.
Prior to the Industrial Revolution, men largely worked in or near their homes. They worked as artisans, farmers, producers of livestock, tradesman or some other profession that they passed down to their sons through apprenticeship and mentoring.
While still driven by the force of romantic chivalry, they were as involved in the raising of children as mothers were. Those mothers, by the way, also had laborious duties that were a regular part of their role in the family. With the combined work of both parents and participation of the children, families operated more like business concerns than what you most commonly see today.
Both discipline and nurturing from both parents were immediately present; both male and female influence in the lives of children.
The Industrial Revolution, combined with romantic chivalry, accelerated the problem. The mass migration to cities began. Fathers were removed from the home (and the daily lives of their children) to go into factories and work. And of course one of the first products of that revolution was advanced technology in the home, making the lives of women much safer and less arduous. It also created a lot more free time for women, arguably time for them to become fixated on their emotional needs.
The impact of that on family dynamics hit like a tsunami. Women were left to the increasingly softening work of home and children alone, and left in want of adult company. Husbands returning from long, grueling days of labor returned home to be fed and to rest, without the luxury of making up time they had missed with their families.
In this familial void, women quickly turned to their children, particularly male children, to fill their emotional needs. And fathers, consumed by work and duty, largely just enforced the wishes of the mother on the children. This triggered the second wave of privilege and psychological neoteny in western women and where men, due to resentment over their absence, began to be demonized.
All of this greatly increased the likelihood that mothers would form inappropriate bonds with their male children in order to fill the holes in their lives. In other words, we took a step toward a society of emotional incest.
This is difficult to understate. What I am defining here is a culture of emotionally incestuous bonding between mothers and sons. The implications of that are tremendous, and in fact they seem to have been verified by the following 150 years of technological advancement and cultural malaise.
Perhaps it is not coincidental that the onset of the industrial revolution also saw the first formations of what were known to be “Henpecked Husbands” clubs; groups of men who gathered to use peer pressure to induce each other into tolerating more demands and abuse from their wives.
The Industrial Revolution gave birth to a new age in civilization. It also ultimately resulted in the breakdown of the family unit as it was once known. The late nineteenth century rang in the Tender Years Doctrine, and with it the first legal presumption that younger children were better off in the care of mothers than fathers. The steamroller did not stop from there, it accelerated. The same glut of time and resources that spawned women to create an emotionally incestuous culture also produced gender feminism, the last and final of a monumentally powerful triad of events that left the majority of men in seemingly helpless servitude to women.
Barely one and a half centuries from the first American factory being built and our culture is all but dominated by a woman-first mentality. So rote and mindless have men become that they allow single mothers to effortlessly continue the spread of emotional incest and other forms of child abuse.
Our boys enter an education system completely dominated by female teachers, all of whom are a product of the same forces that created the new paradigm.
Society, especially the female dominated realms of home and early education, produces males that are highly, often terminally dependent on female approval. By the time boys get more substantial exposure to males, the pattern is set. Not to mention the fact that the males they are exposed to are as dependent on female approval as those who might otherwise provide mentoring. They too, as beta enforcers, put pressure on boys to participate in the incestuous bond as expressed in the schools.
This puts us squarely in an age of crippled masculine identity and the consequential impotence. We have legions of men who have stood by silently while their families have been destroyed in corrupt courts, where our young men are being driven out of education and into fields of combat and where men are more likely to support and enable these travesties than to object to them.
Their silence is the mental health issue of our time and you can see it reflected most clearly in men’s interpersonal relationships with women.
When I co-wrote “Say Goodbye to Crazy,” a book aimed at women who were dealing with the devastation wrought in their relationships by mentally unstable and abusive ex-wives, a substantial part of the focus was directed at husbands who lacked the ability to stand up to their former partners.
That problem is not contained to the second marriages of a handful of men. It is a sweeping societal problem that affects all men.
If you read my last article about male space, you will know that when I gave men in a treatment setting the task of focusing on themselves vs focusing on the women in that community, the immediate reaction was fear. That fear was proven justified when the men and women, both staff and clients of that facility, reacted in anger to the men putting themselves first for a single weekend.
What was also proven was the dire need for men to overcome overwhelming programming and pressure.
With a catastrophic gender suicide gap and a plethora of other problems affecting men, at the root of it is men’s programming to sacrifice their interests, well-being and their boundaries in order to take care of and please women.
They have lost the ability to say no. Indeed they have never had it. They are terrified of the loss implied by the very thought of it. The fact that we have done away with all of our rituals to transition boys into manhood does not help but that will be a topic for a future essay.
Correcting this, reversing the trend, is easier said than done. In fact, it is damned hard work for most, and simply undoable for the many who lack the strength to face and walk through fear on such a primal level. It can, however, be accomplished in stages for the dedicated.
The first stage is Simple Awareness and is by far the easiest. It is just education and can be had as easily as grasping the contents of this writing. When men understand the forces that compel them to please women at any cost, they create the opportunity and motivation to imagine it can be corrected. With that, they can rewrite their future, largely by rewriting their history. More to come on that as well.
The second stage is brutal. There is no other way to put it. It requires men to face the fear of ripping the emotionally incestuous bond; the foundational fear of all men, the fear that most resembles the fear of death. It means putting themselves in the jaws of the beast from which they have to scratch and claw their way out.
Once they have emerged they reach the final and unending stage of walking in the footsteps that were determined by a newly shaped history, sans the Romantic Chivalry, sans the emotional incest and sans the gynocentrism.
I realize that the definitions of these stages are cursory and incomplete. There is much more to them. A more thorough examination is next in this series of essays intended to help men free themselves and their sons from the clutches of a path that was chosen for them in favor of a path that they carve out for themselves.
[1] Jennifer G. Wollock, Rethinking Chivalry and Courtly Love, (Published by Praeger, 2011)
This article was first published at An Ear for Men and republished with permission.
By August Løvenskiolds, (expanding on an older article by Peter Wright)
MGTOW YouTube producer Turd Flinging Monkey (TFM) recently talked about his theory of how historical patriarchies (real ones, not the faux versions feminists are forever whining about) interact with gynocentrism to produce cycles of societal growth and collapse. The theory, referred to as the traditionalism cycle, has appeared in major civilizations. The traditionalism cycle goes something like this:
Here’s the video that describes this in more detail.
https://www.youtube.com/watch?v=vKySNyUWxDA
The “traditionalism theory” is both descriptive of observed historical patterns and makes falsifiable predictions about how wealthy societies will break down over time if they fail to control gynocentric resource demands.
The theory is interesting on paper, though more unrealistic in practice for being too mechanistic and tidy; i.e., he proposes that societies start out as patriarchally controlled, then move through traditional and progressive forms of gynocentrism before collapsing under their own weight. The theory says that gynocentrism escalates with the advent of abundance (if and when abundance exists in a given culture).
What we appreciate about TFM’s exposition of his theory is that he did some detailed historical research to back it up – something sorely lacking in the discussion of the roots of gynocentrism. Instead of real research we often see pull-it-out-of-your-ass histories or dismissive appeals to biology – “it’s all in the genes.”
The irony that “Turd Flinging Monkey” did NOT pull it out of his ass is not lost on us.
The pull-it-out-of-your-ass kind of history is based on half-guesses, ideology and assumptions with little to no evidence – except perhaps references to items like Lysistrata, a play; Helen of Troy, a myth; The “Rule of Thumb” law authorizing standards of domestic violence (which even feminists admit is a complete fabrication), religious tales, fairy tales, and other fantasy sources – i.e. to assume myths and fables mirror real life has marginal utility at best and is often times just crap: have you ever seen a centaur?
Surely the classical depictions of centaurs must have mirrored real creatures and behaviors or they wouldn’t have mentioned it?! Any thinking person will recognize the problem; relying on ancient mythologies is akin to having future zoologists base the history of equine evolution on episodes of My Little Pony: Friendship is Magic.
Mythology’s chief value is in metaphor: when the goddess Ishtar’s love interest Gilgamesh spurns her, she threatens to unleash zombies unless her father punishes Gilgamesh for his impudence. The metaphors seem to boil out of this, the oldest of human stories:
Some of those metaphors are useful; some not so much.
The same goes for reductive biological explanations. Aside from the laziness of such approaches, the error in over-emphasizing biology is that biology is a product of environmental pressures that can, and do, change over time. Where you see biology you will always see a facilitating environment shaping it. Changes in environmental conditions (like over-population and resource depletion) could eliminate the biological “need” for gynocentrism entirely – wombs lose value when reducing the population is the only viable survival option for a species.
Fortunately, TFM breaks with the catalogue of errors and is trying to keep it fact based and real, even if he falls short by relying on an overly naïve, clockwork model that doesn’t speak to the complexities of cultural metamorphosis.
With that said there are some major, unspoken nuances that should be added to the conversation. The first is that there are degrees of gynocentric culture in both its traditional and progressive forms. Gynocentric societies are not cookie-cutter one-size-fits-all. Like hurricane categories with wind strengths of one to five, gynocentric culture can be imagined in a similar way – as differing in reach and packing winds anywhere from dangerous to destructive to catastrophic.
Like hurricanes, which become more intense depending on a confluence of atmospheric pressure, temperature, humidity, and wind direction, likewise the intensity of a given gynocentric culture rests on multiple factors. TFM has named one of them in his video: abundance.
Abundance is a good start, one that, in isolation from other factors, can definitely lead to a (lets call it) ‘category one’ gynocentric culture. But as we add more contributing factors the gynocentrism gets more pervasive and more destructive – factors like
As these and many other factors converge the strength of gynocentric culture grows potentially up to a ‘category five’ such as was born in the Middle Ages with the mother of all gynocentric cultures that has spanned over 800 yrs and been exported from Europe to the rest of the world.
Ours.
We don’t intend to give an exhaustive reply here but will end with a general comment about our present culture. At this point the gynocentric culture birthed in medieval Europe is unprecedented in the long path of history – it was only there, and then, that the combination of romantic chivalry and courtly love was born, along with a bunch of other contributing factors that made this gynocentric revolution the mother of them all. But there’s no doubt there have occurred smaller, less intense manifestations of gynocentric culture throughout history along the lines TFM suggests.
Recognizing gynocentrism and how it hurts men, families and society is critical to the process of limiting and perhaps undoing the toll that it takes on everyone.
An older version of this essay first appeared on gynocentrism.com.
Authors note: The below article was taken as a base commentary and expanded by August Løvenskiolds HERE. While I do not agree with all the expanded points made by August, I have added his article to this website for the purpose of discussion. – PW
_____________________
The following is a brief comment on Turd Flinging Monkey’s theory referred to as the ‘traditionalism cycle’ appearing in major civilizations. The cycle goes something like this:
Patriarchal traditionalism ? gynocentric traditionalism ? progressive gynocentrism ? collapse.
The theory is interesting on paper, though more unrealistic in practice for being too mechanistic and tidy; i.e., he proposes that societies start out as patriarchally controlled, then move through traditional and progressive forms of gynocentrism before collapsing under their own weight. The theory says that gynocentrism escalates with the advent of abundance (if and when abundance exists in a given culture).
What I appreciate about TFM’s theory is that he did some actual historical research to back it up – something sorely lacking in the discussion of the roots of gynocentrism. Instead of actual research we frequently see a pull-it-out-of-your-ass histories, or alternatively dismissive appeals to biology – “it’s all in the genes.”
The pull-it-out-of-your-ass kind of history is based on half-guesses and assumptions with little to no evidence – except perhaps references to items like Lysistrata, a play; Helen of Troy, a myth, religious tales, fairy tales, and other fantasy sources – ie. it’s a huge error to assume myths and fables mirror real life. Have you ever seen a centaur… surely the classical depictions of centaurs must have mirrored real creatures and behaviors or they wouldn’t have mentioned it?! Any thinking person will recognize the problem; relying on ancient mythologies is akin to having future zoologists base the history of equine evolution on episodes of My Little Pony: Friendship is Magic.
Same goes for reductive biological explanations. Aside from the laziness of such approaches, the error in over-emphasizing biology is that biology does not exist, or rather doesn’t exist as a thing-in-itself. Where you see biology you will always see a facilitating environment shaping it.
Fortunately, TFM breaks with the catalogue of errors and is trying to keep it fact based and real, even if he falls short by relying on an overly naïve, clockwork model that doesn’t speak to the complexities of cultural metamorphosis.
With that said there are some major, unspoken nuances that I’d like to add to the conversation. The first is that there are degrees of gynocentric culture in both its traditional and progressive forms. Gynocentric societies are not cookie-cutter one size for all. Like hurricane categories with wind strengths of one to five, gynocentric culture can be imagined in a similar way – as differing in reach and packing winds anywhere from destructive to catastrophic.
Like hurricanes, which become more intense depending on a confluence of atmospheric pressure, humidity, and wind direction, likewise the intensity of a given gynocentric culture rests on multiple factors. TFM has named one of them in the video below: abundance. This is a good start, one that, in isolation from other factors, can definitely lead to a (lets call it) ‘category one’ gynocentric culture. But as we add more contributing factors the gynocentrism gets more pervasive and more destructive – factors like male to female population ratio; aristocratic conventions influencing the masses; the presence of military campaigns; and the strength and structure of cultural narratives perpetuating the sentiment (etc.). As these and many other factors converge the strength of gynocentric culture grows potentially up to a ‘category five’ such as was born in the Middle Ages with the mother of all gynocentric cultures that has spanned over 800 yrs and been imported from Europe to the rest of the world.
I don’t intend to give an exhaustive reply here but will end with a general comment about our present culture. At this point I’m still assuming the gynocentric culture birthed in medieval Europe is unprecedented in the long path of history – it was only there, and then that the combination of romantic chivalry and courtly love were born, along with a bunch of other contributing factors that made this gynocentric revolution the mother of them all. But there’s no doubt there have occurred smaller, less intense manifestations of gynocentric culture throughout history along the lines TFM suggests.
[youtube https://www.youtube.com/watch?v=vKySNyUWxDA&w=640&h=360]
Harnessing men’s utility can be witnessed from the erection of Stonehenge to the Roman Empire to the moon landings. Cures for diseases and vaccines to prevent them happened from the intensely intelligent actions of the human male. Exploring new territories and engineering the transport to send people to new places has changed the world, almost all of it through risk and hardship borne by men. Men have driven civilization forward since we first walked away from the African savannah. Men’s blood, sweat, tears and sacrifices are the fuel rods that have always driven the big machine of our society.
Conditioning men, training them to do that, was necessary.
If the world wanted to continue its forward march it needed to entice little boys with fictions of glory that would forge their identities as the architects and the engineers of the world around them. It was an easy sell given the perhaps innate tendency in males to risk and to accomplish more than the man next to him.
We have thus, from generation to generation, raised our men on a steady diet of stories about saviors, knights and world-building heroes. We train them see themselves in accordance with those fables, sometimes brutally. We teach them that their worth is actually their worth to the wants and needs of others. We instruct them to see themselves as worthless for doing or being anything other than what we expect them to be.
This kind of thinking probably had its appropriate place in a world that was driven by constant and immediate survival needs. There is no doubt that without humankind benefitting from male sacrifice, you would not be sitting there reading this over an internet connection in a safe and comfortable environment, perhaps half a world away.
So do we need to continue this kind of dependence on men to sacrifice unthinkingly for the needs of others? Seven billion examples of a species now dominating the planet and traveling the solar system suggest not.
Yet we continue on in the same mode, blinded by habituation and the thoughtlessness that comes with it.
The problem that we glean from this is clear. The labels of hero, savior and other forms of “real” manhood are now just euphemisms for the disposable servants we have become as an entire class of human beings. We proudly retell tales of sacrifice to our sons, even as the story of their own lives emerges – singing paeans to the yoke.
Such are the stories all little boys are raised on:
Book for 2-5 yr old boys, complete with battery-operated button that produces the sound of a damsel screaming
The stories seem harmless and even cute in isolation from their real-world implications. As fantasies we delight in them. But it pays to remember our identities consist, as Shakespeare said, of such stuff as dreams are made. The stories we absorb are the stories we enact, and in this case we enact them to the neglect of ourselves and our larger human potential.
The psychotherapeutic world has long understood the equation ‘narrative becomes identity’ – and the field is populated with therapies whose sole aim is to construct new narratives for our lives. Beginning with Freud’s ‘talking cure’ and later archetypal psychology, cognitive psychology (scripts), narrative psychology, cognitive narratology (etc.), narrative therapy leads the way to healing and self-respect.
Men, in particular, are story creatures. Our psyches literally rely on them for existence as much as our bodies rely on food. We create stories about “who” we are; about the world we live in and our place in it; and about how we are meant to relate to others – men, women and children. Without them we lack orientation and are left with an existential vertigo.
Whatever you want to call them–scripts, myths, narrations, schema or stories–we can’t live without them. However, like a bad dose of salmonella some narratives will give you a case of mental dysentery leading even unto death by overwork or suicide – such is their power to direct your behavior. Psychologists, good ones anyway, refer to these as pathologizing narratives and try to weed them out of your mental garden.
But who is to decide what a pathological narrative is? Surely it is not the feminist psychologists who now dominate nearly every part of the therapeutic landscape with pathological narratives.
The problem with all mainstream therapy, which is now nearly synonymous with feminist therapy, is that it doesn’t recognize gynocentrism as a problem or perhaps doesn’t see it at all. So they have no model for guiding men out of pathological (gynocentric) narratives and into new ones that might release them from the old script. In fact what they usually do, despite superfical overtures about therapy that focuses on the needs of the client, is actively encourage men to stay lodged in the depth of the gynocentric mythos.
How many men feel (and actually are) waylaid, ambushed and taken hostage by female-centric ideas when they enter couples counseling? How often do you hear that men are resistant to therapy because they don’t want to express feelings, only to see the same purveyors of that idea rush in to shame men the moment they open up?
How many men would benefit from understanding that they cannot begin to identify who and what they are without first ending the unhealthy reliance on women, and others with a conflict of interest, as sources of approval in their lives?
There is a reason that men don’t trust therapists. It is because there are so many therapists who don’t trust men. Those practitioners are more likely to use men than to help them.
We don’t just make narratives up – in many ways they make us up. So it’s important to not let the culture write the script for us, the script that inevitably leads to the belief that we are rapists and emotional failures, that women are damsels, that we are knights in the Order of Chivalry, and that we must suffer our lives for the principles of gynocentrism. Like the tattered novel you just can’t seem to finish reading, throw it in the trash and hunt for a new book, a better book, one that will bring value to your life.
If you are searching for a therapist make sure and ask one question: “Have you heard of gynocentrism?” If they haven’t walk away and don’t hire them. In fact be prepared to do so much walking away that your steps will number enough to walk around the entire planet three times. Doing therapy with men without a fundamental understanding of gynocentism is like trying to teach algebra without a fundamental understanding of mathematics.
The task of the gynocentrism-savvy therapist is to facilitate the male client’s rewriting of his own story. The (completely imaginary) book will have a beginning, a middle and an end with a compelling plot throughout. It doesn’t matter what the new fiction is, as long as it works for the client. It can be anything the therapist helps the client envision for himself during the course of therapy. They leave the therapy sessions with a new novel in which they are the protagonist, leading a gynocentrism-free life of self-determination.
The above underscores the importance of having a healthy narrative to live by. A good therapist can help you achieve that – if you need assistance at all. Some of us, many actually, can write our novels without help. Just make sure that the narrative you adopt is one that allows you to be a fully functioning human being. If your current story doesn’t achieve that, burn it and dream up something new.
Dream big, but most importantly, dream what you choose.
“To be or not to be- that is the question.”
Shakespeare
Being is vital to the health of everyman but is rarely given the consideration it deserves: Being at a cafe, being in nature, being with a friend, being at home, being at peace. Smelling the roses. If allowed, these things have potential to replace some of the incessant doing that drives men’s existence too early into the coffin.
We’ve all heard the phrase Women are human beings and men are human doings.1 It’s one of those catchy, hummable lines that everyone agrees with before it slips again from conscious awareness – even as it remains in front of our eyes and in our daily behavior. Even as it slips from awareness the fact remains that doing without being, and being without doing, bespeak unbalanced lives, ones that can and do lead to pathology.
The question we need to ask is what are we doing about it? I don’t mean what are we doing about it as a movement, but what are we, each of us, doing about it in our own personal lives. While some men are already addressing the balance of being and doing in their personal lives, others may still be searching for the right balance, and for a better understanding of what’s at stake.
Pediatric psychiatrist Donald Winnicott contends that not only is being more important than doing in regards to psychological health, but that being must precede doing in order for doing to have significance:
“Being is at the centre of any subsequent experience in life. In fact if the individual has not had the opportunity to simply be, his future does not augur well in terms of the emotional quality of his life. The likelihood is that this individual will feel empty.”
***
“Now I want to say: ‘After being, is doing and being done to. But first, being.”
***
“The ability to do, therefore, is based on the capacity to be. The search and discovery of the sense of self, in the context of therapy, is all to do with finding an identity.”
***
“It cannot be overemphasized that being is the beginning of everything, without which doing and being done to have no significance.”2
Being, according to Winnicott, is more important to mental health, and is ironically the thing males are most encouraged to forego in favor of doing. You’d better not relax and simply be – there is work to be done!
The trend of separating boys and girls along these lines starts early. The boy gets a dump truck and a Bob the Builder toolkit, and the girl receives a Be Yourself Barbie™. Through the person of Barbie girls learn the experience of ‘being’ in a doll’s house, and being relaxed, being pretty, being ugly, being among friends, being at a cafe, being married, or being happy, sad, jealous or vain. That’s the psychological cloth little girls are cut from.
The first question we ask a boy is “What sport do you play,” or “What kind of work do you want to do when you grow up?” Men are taught to be action figures who work, do the wage earning, do the repairs, or do their girlfriend. As long as they are doing something, we assume they are in their rightful place.
But doing can only return value if the person first exists. If he doesn’t exist, all efforts in doing have no meaning because there is no ‘me’ doing the doings. In that instance all doing becomes futile because it never leads to a sense of me-ness. Or, if doing does provide a momentary illusion of me-ness, it all vanishes the moment activity stops. When all is still, with no future plans, he is swallowed by an existential void.
With the modern mandate that men do and women be, there’s a dearth of male models for how to be. So for the purpose of this article lets revive a classical source illustrating what men have lost and why we would do well to rediscover it. For our purpose let’s consult the 2,600 yr old sage Lao Tzu, who cultivated a philosophy of non-doing (Wu wei), defined as follows:
Wu wei is an important concept in Taoism that literally means non-action or non-doing. In the Tao te Ching, Lao Tzu explains that beings (or phenomena) that are wholly in harmony with the Tao behave in a completely natural, uncontrived way. The goal is, according to Lao Tzu, the attainment of this purely natural way of behaving, as when the planets revolve around the sun. The planets effortlessly do this revolving without any sort of control, force, or attempt to revolve themselves, instead engaging in effortless and spontaneous movement.3
Being long aware of the doing/being dichotomy, one of the first books I gave my son, at the tender age of 10, was a children’s version of the Tao Te Ching by Lao Tzu. We read it together and enjoyed some interesting discussion about the wise old sage, especially about his contention that the wise man “Acts without doing” — What did it mean? I’m not entirely sure if we got the meaning right, but we decided it meant to ‘act’ in the way you want to act, without ‘doing’ what others demand or expect from you.
In another translation the old sage says, Act without doing; work without effort. In each of these phrases he seems to be saying let it come naturally, and not from pressures from the outside world.
None of this is to suggest that boys and men shouldn’t be active in the world. Not at all. The good news for men seeking that greater balance is that you don’t have to sacrifice doing in the process. Most men really MUST do in order to be healthy. But there is a distinction to be made here between healthy and unhealthy doing.
It’s one thing to act from a spontaneous sense of self, and yet another to operate from compliance with the wishes of others because you were raised on a narrative of utility. Those living the narrative of utility must first become conscious of that before giving themselves over to an exploration of being, and if that consciousness is not first achieved then it’s guaranteed that your attempts at being will be interrupted by internal guilt or by shaming from those who have most to lose from you walking off the plantation.
As per Lao Tzu we don’t stop doing but rather become more conscious of our motives so that doing can emerge from a different center – not gynocentric duty, but conscious choice grounded in the ability to be.
One of Lao Tzu’s main disciples Chuang Tzu elaborates the topic:
Heaven does nothing: its non-doing is its serenity.
Earth does nothing: its non-doing is its rest.
From the union of these two non-doings
All actions proceed,
All things are made.
How vast, how invisible
This coming-to-be!
All things come from nowhere!
How vast, how invisible-
No way to explain it!
All beings in their perfection
Are born of non-doing.
Hence it is said:
“Heaven and earth do nothing
Yet there is nothing they do not do.”Where is the man who can attain
To this non-doing?4
Remaining with our fictional character Lao Tzu a little longer, let’s consider the traditional tea-making ceremony he helped to found. Just as Barbie is famed for her tea parties where she teaches girls the arts of being among friends, Lao Tzu is credited with the first Chinese tea ceremony, a ritual centered in the experience of stillness and presence. We may be reluctant to talk about a ‘Tao of Barbie,’ with her narcissistic overtones, but the tea drinking ceremonies of the Chinese and Japanese cultures deserve a nod to the Tao of Lao Tzu.
Taoism, like most ancient religions, talks about the balance between work and repose. By way of contrast, while Barbie also teaches girls that a work/life balance is possible, it’s not certain that Barbie takes the work part of that equation very seriously.
To summarize, a common element running through all narratives about men is doing. We hear it in phrases like “All work, no play,” “Don’t just sit there, do something!,” and “No rest for the wicked.” Men slave for gynocentric culture as its saviors, fix-it men, martyrs, protectors, laborers, office-workers, and heroes – all narratives based on doing. But there’s good reason for men to break from the cycle of servitude to enjoy some moments of being – being for themselves. It’s time we stopped for a cup of tea: ritually made, mindfully sipped, with or without friends, and without a need to watch the clock for the next round of work.
References
[1] On Dr. Warren Farrell’s website the phrase “Women are human beings, men are human doings” is credited to his book Women Can’t Hear What Men Don’t Say. Elsewhere he explains: “I think the source here is yours truly. In the late 1960s, when I began speaking in this area, I used to say this. Although I’ve checked a dozen books of quotations and believe I created this, I wouldn’t bet my life on it.” (p.275).
[2] Jan Abrams, The Language of Winnicott; A Dictionary and Guide to Understanding His Work (1996)
[3] Wikipedia: Wu wei (June 5, 2015)
[4] Thomas Merton, The Way of Chuang Tzu (1965)
Matheolus adoring woman on pedestal
In a medieval masterpiece of men’s sexed protest, Matheolus poured out his anguish and anger about injuries he suffered from the church and his wife. Matheolus’s protest generated quarrels about women, apologies to women, and defenses of women. That’s a characteristic deliberative effect. Gynocentric society tends to transform men’s sexed protest into discourse about women.
The reception of Matheolus’s text illustrates the effects of gynocentrism. Matheolus wrote his work of men’s sexed protest in Latin in 1290. About a century later, Jehan Le Fèvre loosely translated Matheolus’s work into French. Perhaps fearing the dominant social power, Le Fèvre added apologies and excuses to his version:
I wish to excuse myself in my writing, since I do not slander the good women nor do I desire to slander. I would rather retract it than be hated for foolish language. God knows it {my book}, and I keep my payment for it, for I have no ill will toward women. Nor do I say anything in anger, except to color my statements. Good and virtuous women can never be honored too much. [1]
Le Fèvre depreciated men’s anger, as continues to be done even for men’s anger arising from outrageous injustice. Le Fèvre instead hinted at his dispassionate financial interest in translating Matheolus’s book. While poetry has long been condemned as lying, Le Fèvre’s Matheolus masochistically welcomed being beaten for his poetry. He declared, “If I lie, I want to be beaten.” Then he disavowed everything he had written as merely translating other men’s words:
It is fitting, since I translate, for me to speak or shut up. For this I beg that it be not displeasing if in this moral treatise I record some words which may be biting. For nothing proceeds from me, not the smallest bit, which is not found in histories and in ancient memories.
Le Fèvre recognized the social hostility to men’s sexed protest. With reasonable self-interest, he distanced himself from Matheolus’s work.
In addition to adding excuses and disclaimers to Matheolus’s text, Le Fèvre wrote an additional text that he positioned as a defense of women. He began his additional book with an appeal to women:
My ladies, I entreat your mercy. I would like to apologize to you here for what I said without your permission about the great strife and the torments of marriage. [2]
Men protesting their suffering in marriage isn’t permitted without women’s permission. Le Fèvre again excused his earlier work as only a translation. He urgently sought to avoid women’s hate and gain their grace:
no woman and anyone alive should hate me for that {translation of Matheolus’s book}. Therefore, if I was so occupied, I beg that it be pardoned and forgiven me by your grace. For I am all ready to write a book to redeem myself: please don’t deny this to me. … Without your grace, I don’t want to live.
Le Fèvre as writer represents the servile, self-obliterating woman-server of bleeding-man medieval chivalry. He explained that he wrote his new book:
to defend you ladies faithfully, and especially to show that no man ought to blame women; we ought to praise and love them, cherish, honor, and serve them, if would would deserve their grace.
The value of men’s lives, in Le Fèvre’s view, is contingent on women’s grace. Men blaming women is categorically illicit, while men serving women is categorically required. In attacking men who reject such subordination, Le Fèvre and like-minded men claim to be defending women.
Le Fèvre used subordination to women as a strategy to advance his pecuniary and sexual interests. Le Fèvre urged women to buy and promote his book:
My ladies, I ask you humbly, if I have pleaded your case weakly through my ignorance, use here your strength to make up for my defects and publish your honor, that all may know of it. … Please advocate for me, or I can truly say and promise that I will never have a day of gladness, but will remain in sadness, which will prey on my weary body, if I have to pay the expenses. [3]
With ignorance of the art of love, Le Fèvre sought women’s sexual favor through subservience and flattery:
Have mercy, mercy on poor Smith {Le Fèvre, in a pun on his name}, who suffers a greater thirst on his lip than did the rich man in hell; for he doesn’t know how to work on iron, but his effort is all on parchment. He has made this book for you, for he well knows that to all males who carry both purses and sacks, you are comfort, joy, and rest.
Sacks are a figure for scrotums, or more generally, male genitals. Carrying a purse associates men with paying money for enjoying women’s company. Seeking “mercy” is associated with men begging women for love.[4] That’s not a propitious seduction strategy. Embracing subordination to women does, however, help men to sell their books to women.
Le Fèvre’s dispassionate, narrowly self-interested translation and refutation of Matheolus’s sexed protest prompted additional gynocentric literature. Christine de Pizan indicated that “Matheolus,” which probably meant both Le Fèvre’s translation of Matheolus’s work and his refutation of it, inspired her to write Livre de la cité des dames (Book of the City of Ladies).[5] De Pizan also contrived to create a “querelle des femmes” (quarrel about women). Debate about women played out at the heights of French society, including the queen and leading clergy. Men’s concerns, as they had been throughout the long prior history of men’s sexed protest, were largely belittled and ignored.
An exemplary development was Martin Le Franc’s Le Champion des Dames (The Champion of Ladies). Finished in 1442, The Champion of Ladies goes on for an interminable five books containing 24,336 verses. Le Franc positioned his work as a response to what were originally Matheolus’s heartfelt lamentations. Le Franc charged Matheolus with defaming women. The Champion of Ladies tendentiously pits the titular champion against allegorical bogeymen Malebouche (Badmouth), Brief Conseil (Hasty Judgment), Vilain Penser (Evil Thinking), Trop Cuidier (Much Presuming), Lourt Entendement (Slow Wit), and Faulx Semblant (False Seeming):
Against foul Badmouth and his host —
That proud and overweening captain —
The Champion his lance lowers, most
Hardily however he is smitten,
He fears no more than a mitten
The balance of the battle’s woes,
For his victory is certain:
He’ll win no matter how it goes. [6]
A modern-day translator of The Champion of Ladies described Matheolus’s work as providing “misogynistic depictions of marriage, using humor to impugn women.”[7] The champion shames and blames all men for Matheolus’s sexed protest. To the modern champion of women, The Champion of the Ladies shows “understanding of the multifaceted nature of gender relations.”[8] That apparently isn’t meant to be funny.
The voluminous, tedious scholarly literature moralizing against medieval “anti-feminism” and “misogyny” serves dominant structures of gynocentrism. That literature refuses to recognize the possibility of medieval men’s sexed protest.[9] Many persons today also refuse to recognize violence against men, forced financial fatherhood, institutionalized inequalities in biological parental knowledge, vastly disproportionate imprisonment of men, and many other pressing injustices against men. The connection between medieval men’s sexed protest and men’s sexed protest today is obvious in structures of repression.
Notes:
[1] Les lamentations de Mathéolus, II.1541-51, in Van Hamel (1892) p. 85, from French trans. Obermeier (1999) p. 131. The subsequent quote is from II.1559-68, trans. id. I’ve made some minor changes to these translations for accuracy and clarity.
[2] Jehan Le Fèvre, Le livre de Leesce (The Book of Gladness), l. 1-5, from French trans. Burke (2013) p. 74. The subsequent two quotes are l. 12-19, 27 and l. 35-40, trans. id.
[3] Le livre de Leesce, l. 3948-54, 3968-73, trans. id. p. 107. The subsequent quote is l. 3974-82, trans. id.
[4] One meaning of mercy in Old French is reward in the form of a woman’s favor. In Alain Chartier’s La belle dame sans mercy (written about 1424), a beautiful lady refuses to grant a man the “favor” of allowing him serve her non-sexually.
[5] Burke (2013) p. 133.
[6] Martin Le Franc, Le Champion des Dames (The Champion of Ladies) l. 9-16 (s. 2), from French trans. Taylor (2005) p. 18.
[7] Taylor (2005), Translator’s Introduction, p. 4.
[8] Id. p. 13.
[9] Mann (1991) shows no awareness that men could justifiably engage in sexed protest. Blumenfeld-Kosinski (1994) deploys one of medieval scholars’ dominant criteria for literary judgment: “praise or blame for women?” and concludes with misandristic imagination of “new type of discourse that could stand up to the riot, disordered language, fables, and lies of male speech.” Id. p. 725. Burke (2013) approaches Le Livre de Leesce as a player on Team Christine de Pizan and promises further work “in the tradition of my author.” Id. p. 137. While Burke (2013) regarded Le Fèvre as putting forward a defense of women, Pratt (2002) perceived Le Fèvre to have committed an unpardonable literary crime and lamented:
Le Fèvre’s defense of women was a literary game in which ambiguity and irony allowed antifeminist attitudes to be perpetrated with impunity.
Id. p. 114. Fortunately, punishment for “antifeminist attitudes” continues to be strengthened.
[image] Matheolus adoring woman on pedestal. Engraving, from image 18 in edition of Jehan le Fèvre, Matheolus qui nous monstre sans varier les biens & aussi les vertus: qui viennent pour soy marier (Lyon: Olivier Arnouillet, 1550), in Bibliothèque municipale de Lyon, Rés. B 487656. Thanks to Gallica.
References:
Blumenfeld-Kosinski, Renate. 1994. “Jean Le Fèvre’s Livre de Leesce: Praise or Blame of Women?” Speculum. 69 (3): 705-725.
Burke, Linda, ed. and trans. 2013. Jehan Le Fèvre. The book of gladness / le livre de Leesce: a 14th century defense of women, in English and French. Jefferson, North Carolina: McFarland & Company, Inc.
Mann, Jill. 1991. Apologies to women: inaugural lecture delivered 20th November 1990. Cambridge: Cambridge University Press.
Obermeier, Anita. 1999. The history and anatomy of auctorial self-criticism in the European Middle Ages. Amsterdam: Rodopi.
Pratt, Karen. 2002, “The Strains of Defense: the Many Voices of Jean Le Fèvre’s Livre de Leesce.” Pp. 113-133 (Ch. 6) in Thelma Fenster, ed. Gender in debate from the early middle ages to the Renaissance. Palgrave Macmillan: Basingstoke.
Taylor, Steven Millen. 2005. Martin Le Franc. The trial of womankind: a rhyming translation of Book IV of the fifteenth-century Le champion des dames. Jefferson, N.C.: McFarland.
Van Hamel, Anton Gerard, ed. 1892. Mathéolus, Jean Le Fèvre. Les lamentations de Mathéolus et le livre de leesce de Jehan Le Fèvre, de Ressons: poèmes franc?ais du XIVe siècle. Paris: Bouillon.
The above article written by Douglas Galbi of Purple Motes.
Perspectives on MGTOW (Men Going Their Own Way) – a significant post-gynocentrism subculture based on the principle of male self-determination.
How to tame men – gynocentrism style
Gynocentrism – why so hard to kill?
MGTOW – facts and fallacies
What are MGTOW against?
Early references to “Men going their own way”
Definition of MGTOW
Self-determination: phrase origins
A MGTOW Yardstick: Determination Of Self By Other (DOSBO)
On the nature of MGTOW self-determination
MGTOW: 12th century style
MGTOW movement of 1898
Bachelorhood as a fine art (1900)
The real history of MGTOW
Authoring your own life
Don’t just do something, SIT THERE
The historical role of gynocentrism in societal collapse
Chasing the Dragon: Superstimuli as a cause of extreme gynocentrism (Video)
The following collection of articles describe the post-gynocentrism phenomenon of marriage shunning by males, and the rationale behind it.
Post-gynocentrism relationships between men and women are possible and even desirable for many people. The following articles explore how relationships can be revisioned.
Articles (mostly from AVfM) exploring post-gynocentrism culture. Each article presents a post-gynocentrism paradigm for individual or collective existence.
