"Socialists expect that, under Socialism, the terrible evil of prost.i.tution will disappear. If it does not, it will be either because women are still denied political power, or because their votes have decided that the prost.i.tute must remain. But if, as at present, the 'unfortunate woman' be regarded as a necessity in those days of advanced thought and increased opportunities, then her status must be raised. She must not be an acknowledged necessity and a scorned outcast at the same time, as is the case now. Her position in the State will be clearly defined. She will be held to be performing a necessary social service. Whether this idea meets with favour or not, it is the only fair, the only possible, solution, if the prost.i.tute is to remain."[925]

"In a Socialistic State, no woman will be economically dependent upon any one man, father, brother, or husband. Her living will be a.s.sured to her by the community. Marriage will not make her the more dependent. If she should have children, she will be salaried, or otherwise supported, according to the number and the healthiness of her offspring. If no children are born to her, she will be at liberty to occupy herself with some other profitable work--not necessarily household labour, certainly not household labour all the time--for that will be reduced to a minimum. But she will engage in such useful work as her special tastes will direct. A free woman, she will thus be able to give her love freely."[926] "The 'subjection of woman' being at an end in consequence of her economic emanc.i.p.ation, actions for breach of promise or seduction, as well as prost.i.tution itself, will be rendered meaningless. When a woman sues for breach of promise she is really suing for loss of a lucrative situation. When she plies for hire on the public street, she does so because the scourge of starvation is laid on her shoulders. Remove that scourge, and instead of the hideous commerce between l.u.s.t and lucre we shall, in all cases, have the fair exchange of genuine human love for love."[927] "Free as the wind, the Socialist wife will be bound only by her natural love for husband and children."[928]

Men and women being s.e.xually free in the Socialist State of the future, the law will take cognisance neither of breach of promise, seduction, prost.i.tution, and desertion of the family, nor of even graver offences against the present code of morality. The philosopher of British Socialism informs us: "Society is directly concerned--(1) with the production of offspring, (2) with the care that things s.e.xually offensive to the majority shall not be obtruded on public notice, or obscenity on 'young persons.' Beyond this, all s.e.xual actions (of course excluding criminal violence or fraud) are matters of purely individual concern."

"Offences connected with s.e.xual matters, from rape downwards, may be viewed from two or three different sides, and are complicated in ways which render the subject difficult of discussion in a work intended for promiscuous circulation. Here, as in the last case--viz. of theft or robbery--we must be careful in considering such offences to eliminate the element of brutality or personal injury, which may sometimes accompany the crime referred to, from the offence itself.

For the rest I confine myself to remarking that this cla.s.s also, though not so obviously as the last, springs from an instinct legitimate in itself but which has been suppressed or distorted. The opinions of most, even enlightened, people on such matters are, however, so largely coloured by the unconscious survival in their minds of sentiment derived from old theological and theosophical views of the universe, that they are not of much value. This is partly the reason why the ordinary good-natured bourgeois, who can complacently pa.s.s on by the other side after casting a careless look on the most fiendish and organised cruelty in satisfaction of the economic craving--gain--is galvanised into a frenzy of indignation at some sporadic case of real or supposed ill-usage perpetrated in satisfaction of some bizarre form of the animal craving--l.u.s.t. Until people can be got to discuss this subject in the white light of physiological and pathological investigation rather than the dim religious gloom of semi-mystical emotion, but little progress will be effected towards a due appreciation of the character of the offences referred to. It is a curious circ.u.mstance, as ill.u.s.trating the change of men's view of offences, that an ordinary indecent a.s.sault, which in the Middle Ages--in Chaucer's time, for instance--would evidently have been regarded as a species of rude joke, should now be deemed one of the most serious of crimes."[929]

"When a s.e.xual act, from whatever cause, is not, and cannot be, productive of offspring, the feeling of the majority has no _locus standi_ in the matter. Not only is it properly outside the sphere of coercion, but it does not concern morality at all. It is a question simply of individual taste. The latter may be good or bad, but this is an aesthetic, and not directly a moral or social question."[930] "No social and secular argument readily presents itself against the act for which the brilliant and wretched Wilde is to-day the a.s.sociate of felons. In view of the exclamations of bated horror over this offence, and the tacit a.s.sumption that it stands second only to murder in its enormity, it may be worth while to point out that, tested by a non-theological ethic, it is not quite certain that such practices are immoral at all."[931] "It has been well said that there are few laws so futile as those that profess to seek out and punish acts--normal or abnormal--done in secret and by mutual consent between adult persons.

There are also few laws more unjust when the acts thus branded by law are the natural outcome of inborn disposition and not directly injurious to the community at large. The Moltke-Harden case brings these considerations clearly before us afresh, and compels us to ask ourselves whether it would not be possible to amend our laws in the direction not only of social purity and sincerity but of reason and humanity."[932]

The "social purity" of Socialism would be the purity of Sodom and Gomorrah. It would be unrestricted b.e.s.t.i.a.lity.

The majority of Socialists who have seriously considered the marriage problem in the Socialist State of the future--Marx, La.s.salle, Rodbertus, and others, consider only the economic problems--have p.r.o.nounced themselves in favour of free love in some form or the other. In this the conclusions of the Socialists agree with those of the Anarchists.[933] Indeed, "collective" marriage and other abominations have been freely practised during a long time in the Socialist colonies of North America, such as Oneida and Wallingsford.[934] Some Socialist thinkers, such as Saint-Simon and Enfantin, following the footstep of Plato, condemn marriage for life and recommend the organisation of procreation by the State. Others, such as Fourier, favour polygamy and polyandry. Others, such as Bellamy[935] and Kautsky,[936] believe that the people will remain attached to marriage as at present const.i.tuted. Others again find consolation in the fact that "despite the marital customs of the East, there is in the average human animal a strong monogamous instinct."[937] Anton Menger compares free love with free compet.i.tion, and therefore objects to it[938] for the same reason for which Aristophanes objected to it in his "Ecclesiazusae" 2200 years ago. He thinks that free love would benefit the young, strong and good-looking, and believes that the doctrine of free love owes its rise to hatred of Christianity among Socialists,[939] monogamous marriage being a Christian inst.i.tution.

Socialists propose to break all the bonds which at present connect woman with her husband and her children, and to put her into an artificial and unnatural position calculated to uns.e.x her. "For the first time since the world began, woman will in every respect be the equal of man. She will be the guardian of her own honour, and marriage will a.s.sume an entirely novel character. All unions will be unions of affection and esteem, and children, as of old, will primarily be the children of the mother. Her right to select the father of her own children is absolute. In such a society all children will be equally 'legitimate,' and the Seventh Commandment will become practically obsolete, because the economic circ.u.mstances in which it was formulated will have pa.s.sed away. She will be the complete arbiter of her own destiny. Her unsullied conscience will be the foundation of a purer morality than is at present even conceivable."[940] The principles expressed in the foregoing recall to one's mind the decree of the French Convention, dated June 28, 1793, which runs as follows: "La nation se charge de l'education physique et morale des enfants abandonnes. Desormais ils seront designes sous le seul nom d'orphelins. Aucune autre qualification ne sera permise"; and the principle of the French Code, "La recherche de la paternite est interdite," will become a principle of British law. The State will have to become the protector of the husbandless mothers and the fatherless children.

"Woman stands to gain much from the growth of a Socialist State. Among the free communistic services the right of the wife to maintenance during the period of maternity will quickly find a place."[941] "For every child born, the State will make provision. Either the mother will be paid so much per child so long as it lives and thrives, as her wages for important work done for society in bearing and rearing it"

(it should be noted that children will belong no more to their parents but to "society," that childbearing will be "work" paid for by "wages," and that the breeding of children will become as much a business on the part of independent women as is now the breeding of cats and dogs for profit), "or her absolute independence of her husband will be secured in some other way. The State doctor (a woman for this office) will prescribe and care for the child from the moment of its birth, and State nurses will be in attendance to see that the mother is in need of nothing for her own and the child's well-being."[942] "Socialism will simply be the scientific development of those natural tendencies which augment the happiness or improve the comfort of the people. It is conceivable that every child shall come under the care of the administrative a.s.sembly. The right of the child is not interwoven with parental responsibility. They are separate considerations. Only a madman will hold that in the event of its parents being unmindful of their duties a helpless little one should be allowed to suffer. The fact of its being is the child's t.i.tle to whatever provision society is able to make for it."[943] "Socialism therefore teaches men to expect a communal watchfulness over infant life. If parents refuse, or are unable, to meet the requirements of the case, the State will supply the deficiency."[944] "A State that truly represents its members will legislate generously for those who announce frankly and without cant that they have no desire for the care of children."[945]

In the Socialist State of the future, people could therefore get rid of new-born babes far more easily than they now can of puppies and kittens. The inst.i.tution round the corner would be the general foster-mother. Hordes of fatherless and motherless children would throng the State nurseries. The words "father" and "mother" would lose their meaning. However, we are told that "Socialism would begin by making sure that there should not be a single untaught, unloved, hungry child in the kingdom."[946] Love would evidently also be "organised" by the authorities.

Some Socialists fear that, under a _regime_ of free love and free State maintenance for mothers and children, life will become a riot, that husbands will constantly change wives and wives husbands, and that, owing to the absence of all responsibility on the part of the parents for their offspring, over-population and consequent pauperisation will take place. Therefore some Socialists think that "A time will come when the patriot will consider it to be his duty, not to kill as many enemies as possible in time of war, but to restrict his family as far as possible in time of peace."[947] Socialist daydreamers seem to be unaware that the best preventive against over-population lies in the duty of parents to bring up and educate their children, a duty which they wish to abolish.

As Aristotle pointed out 2200 years ago, the all-regulating State would also have to regulate the increase of population. "If the State is to guarantee wages, it is bound in self-protection to provide that no person shall be born without its consent. The State is to sanction the number of births; all others are immoral, because anti-social. As national wealth increased, a larger number of births would be allowed, or a larger sum would be expended on such as were allowed. An unsanctioned birth would receive no recognition from the State, and in times of over-population it might be needful to punish, positively or negatively, both father and mother. As such births may be due to ignorance or inefficiency of some check system, it would be the duty of the State to scientifically investigate the whole system of checks, and to spread among its citizens a thorough knowledge of such as were harmless and efficient in practice."[948]

The State would control procreation. Intending couples would apparently have to take out a procreation licence, which would be granted only to those able to pa.s.s a searching examination. "Marriage between the mentally weak will not be allowed. Imbeciles, lunatics, and those with dangerous and ineradicable criminal tendencies will not be permitted to reproduce their species at all."[949]

Unfortunately the writer fails to specify how unauthorised reproduction of the species would be prevented, and how contravention of the procreation laws would be punished. These details are furnished by another writer. "All those actually certified as degenerates must be prevented from procreating. Society has not only a right but a duty to protect itself against such by-products, and it can only do this by State control of marriage."[950] "Marriage without a satisfactory medical certificate should be subjected to a penalty which would be in effect prohibitive. In certain cases as.e.xualisation and sterilisation should be applicable under special safeguards and conditions."[951]

Free love has apparently its limitations and its dangers. The procreation inspector might make an irreparable mistake.

There are, of course, Socialists who think that the family ought to be preserved, and who oppose State nurseries. One of them writes: "The State, in its own interests, will do everything it can to develop individuality in its children. The barrack school and State nursery--never much more than the Utopian dreams of amiable people--are condemned by up-to-date psychologists. The personal touch and affection of the mother, the surroundings and ethics of a small community, the sense of continuity which comes to the maturing child's mind from a personal organisation like the family, are all invaluable to a State which must take as much care of its citizens of to-morrow as it does of its citizens of to-day."[952] Mr. Macdonald's views on Socialism are hardly orthodox, and he has been denounced by thorough-going Socialists as an agent of the bourgeoisie.

As women may be the strongest opponents to the dissolution of the family, Socialists addressing themselves to women try to persuade them that they are forced into matrimony by necessity, that marriage is a degradation to them and to their children, and that Socialism will elevate them and make them free and happy. "The average young woman of the working cla.s.s, who is not herself employed in some well-paid occupation, has nothing but marriage to which to look forward. She gives herself and all she has or is in exchange for such board as her husband's means permit."[953] "For the sake of bread and shelter she marries and becomes the unpaid cook and housekeeper of a husband and the mother of his children."[954] "Woman has been degraded, the mother has been kept down; so the children have been born with slavish instincts, ready to creep for any favour, and only just awakening to the need for self-a.s.sertion and independence of action."[955]

Socialism will change all that, for "Socialism means freedom for women, just as it does for men."[956]

What is the Socialistic conception of "freedom for women"? What are its privileges and its advantages? "In considering the position of the woman Socialist, one great central fact must be borne constantly in mind. What she will be, what she will do, how she will live--all will depend upon one great fact, the greatest fact in Socialism--a fact which const.i.tutes Socialism--namely, that she will be economically free."[957] "The new order will make husband and wife equals simply by enabling the wife to earn her living by fitting employment."[958] "A living will be a.s.sured to every woman."[959] "In the new community woman is entirely independent, a free being, the equal of man. Her education is the same as that of man except where the difference of s.e.x makes a deviation from this rule and special treatment absolutely unavoidable. She works under exactly the same conditions as a man."[960] "Under a Socialist _regime_ every profession will be open to women as to men."[961] "Socialism means enfranchising them, giving them the vote, so that they can lift their voice alongside with men's voice and fight with the same weapon for a better, happier life."[962] "It is only by removing the disabilities and restraints imposed upon woman, and permitting her to enter freely into compet.i.tion with men in every sphere of human activity, that her true position and function in the economy of life will ultimately be ascertained."[963] "Socialism alone offers woman complete economic emanc.i.p.ation, with all that that implies. It provides her with suitable work, and it pays her exactly as men are paid. It educates her as men are educated, and protects her in pregnancy with tender regard; and, in so doing, Socialism will raise the whole level of society to a height of moral grandeur never yet attained and hardly ever dreamed of by the most optimist of poets and philosophers."[964]

Apparently Socialists will elevate downtrodden woman by compelling her to work for a living, and it is doubtful, as will be seen in Chapter x.x.xVI., whether she will be allowed to select her task or whether she will have to work under a system of forced labour. She will be given that freedom and liberty which is now called licence by the abolition of all the laws of morality. In the words of an exceedingly straightforward Socialist, "Independence for women will mean a heavy sacrifice for them, for it will mean for them compulsory work."[965]

In return for such work they will be given full s.e.xual license and the vote.

There is another aspect to be taken note of with regard to the emanc.i.p.ation of woman. Many Socialists, in giving to woman equality with man as a wage-earner and voter, wish to uns.e.x her completely.

They wish to deprive her of those privileges which she possesses at present owing to her s.e.x. The philosopher of British Socialism informs us: "The law nowadays makes no distinction of persons between men.

True; but it makes distinctions between men and women, and where law draws no distinction, practice does. 'Benefit of clergy' is superseded by 'benefit of s.e.x.'"[966] "The tendency of the bourgeoisie world, as expressed in its legislation and sentiment, has been towards a fact.i.tious exaltation of the woman at the expense of the man--in other words, the cry for 'equality between the s.e.xes' has in the course of its realisation become a sham, masking a _de facto_ inequality. The inequality in question presses, as usual, heaviest upon the working man, whose wife, to all intents and purposes, now has him completely in her power. If dissolute or drunken, she can sell up his goods or break up his home at pleasure and still compel him to keep her and live with her to her life's end. There is no law to protect him. On the other hand, let him but raise a finger in a moment of exasperation against this precious representative of the sacred principle of 'womanhood,' and straightway he is consigned to the treadmill for his six months amid the jubilation of the 'Daily Telegraph' and its kindred, who p.r.o.nounce him a brute and sing paeans over the power of the 'law' to protect the innocent and helpless female. Thus does bourgeois society offer sacrifice to the idol 'equality between the s.e.xes.' For the law jealously guards the earnings or property of the wife from possible spoliation. She on any colourable pretext can obtain magisterial separation and protection."[967] Bax concludes that if the law is right in flogging men it should flog women too, for "the brutality and cowardice of the proceeding is no greater in the one case than in the other."[968]

The abolition of the marriage tie may mean that general barracks will take the place of private houses. Is the home worth preserving? Most Socialists think it is not. "It may be doubted after all whether it is necessary to regard 'the home' in the sense in which the phrase is here used as the final and immutable form of social organisation.

Humanity does not stand or fall by the arrangement whereby families take their food in segregated cubicles."[969] "The entire preparation of food will be undertaken by society in the future. The private kitchen will disappear."[970] "Instead of a hundred kitchens and fires and cooks, we shall have one. Instead of a hundred meals to prepare, we shall have one. Instead of a hundred homes being made to reek of unsavoury dishes, or the detestable odour of bad cooking, the offensive effluvia will be confined to one building. Under Socialism domestic duties will be reduced to a minimum."[971] "We set up one great kitchen, one general dining-hall, and one pleasant tea-garden."[972] Only a few Socialists are in favour of individual houses, believing that "Each house should be self-contained."[973]

The proposals of British Socialists regarding woman, the family, the home, and marriage are not new. They were tried in the French Revolution, and the consequences of the experiments recommended by the philosophers of the Revolution were as follows:

"The legislation of the Revolution diminished the paternal authority and converted the family into a republic. Marriage became a contract which could be broken at will by either party, a contract which allowed of short notice and which could be concluded for any s.p.a.ce of time. People married for a year, sometimes only for a month. They married for fun or for profit, and marriages were dissolved and others contracted if it paid to do so."[974] The French police reports tell us: "The depravity of morals is extremely great, and the new generation is growing up in a state of disorder which promises to have the most unfortunate and most far-reaching consequences to future generations. Sodomy and Sapphic love flourish with the same shamelessness as prost.i.tution, and the progress of all these vices is terrifying."[975] From another source we learn: "Society has become terribly depraved; fornication, adultery, incest, and murder by poison or violence are the fruits of philosophism. Things are as bad in the villages as in Paris. Justices of the peace report that immorality has spread to such an extent that many communes will soon no longer be inhabitable by decent people."[976] This is the new and the better world towards which Socialism is steering.

FOOTNOTES:

[896] Aristotle, _Politics_, Book ii. Chapter v.

[897] Blatchford, _What is this Socialism?_ p. 2.

[898] Russell Williams, _The Difficulties of Socialism_, p. 13.

[899] Kautsky, _The Socialist Republic_, p. 23.

[900] Marx and Engels, _Manifesto of the Communist Party_, pp. 19, 20.

[901] Morris and Bax, _Socialism: Its Growth and Outcome_, p. 9.

[902] Davidson, _The Old Order and the New_, p. 164.

[903] Bax and Quelch, _A New Catechism of Socialism_, p. 39.

[904] Bax, _The Religion of Socialism_, p. 145.

[905] Oscar Wilde, "The Soul of Man under Socialism," _Fortnightly Review_, February 1891.

[906] Wells, "Socialism and the Middle Cla.s.ses," _Fortnightly Review_, November 1906.

[907] _Fabian Essays in Socialism_, p. 200.

[908] A.R. Orage in the _New Age_, November 21, 1907.

[909] Lansbury, _The Principles of the English Poor Law_, p. 10.

[910] Bax, _Outlooks from the New Standpoint_, p. 160.

[911] Gronlund, _Co-operative Commonwealth_, p. 151.

[912] Benson, _Woman, the Communist_, p. 16.

[913] Davidson, _Gospel of the Poor_, p. 149.

[914] Russell Williams, _The Difficulties of Socialism_, pp. 14, 15.

[915] _Ibid._ p. 15.

[916] Bax, _Outlooks from the New Standpoint_, pp. 159, 160.

[917] Morris and Bax, _Socialism; Its Growth and Outcome_, p. 199.