"Now, if particular women had been especially trained to suit particular men's tastes--trained to order, so to speak--while that would have been offensive enough to any idea of feminine dignity, yet it would have been far less disastrous, for many men would have vastly preferred women of independent minds and original and natural opinions. But as it was not known beforehand what particular men would support particular women, the only safe way was to train girls with a view to a negative rather than a positive attractiveness, so that at least they might not offend average masculine prejudices. This ideal was most likely to be secured by educating a girl to conform herself to the customary traditional and fashionable habits of thinking, talking, and behaving--in a word, to the conventional standards prevailing at the time. She must above all things avoid as a contagion any new or original ideas or lines of conduct in any important respect, especially in religious, political, and social matters. Her mind, that is to say, like her body, must be trained and dressed according to the current fashion plates. By all her hopes of married comfort she must not be known to have any peculiar or unusual or positive notions on any subject more important than embroidery or parlor decoration. Conventionality in the essentials having been thus secured, the brighter and more piquant she could be in small ways and frivolous matters the better for her chances. Have I erred in describing the working of your system in this particular, Julian?"

"No doubt," I replied, "you have described to the life the correct and fashionable ideal of feminine education in my time, but there were, you must understand, a great many women who were persons of entirely original and serious minds, who dared to think and speak for themselves."

"Of course there were. They were the prototypes of the universal woman of to-day. They represented the coming woman, who to-day has come. They had broken for themselves the conventional trammels of their s.e.x, and proved to the world the potential equality of women with men in every field of thought and action. But while great minds master their circ.u.mstances, the ma.s.s of minds are mastered by them and formed by them. It is when we think of the bearing of the system upon this vast majority of women, and how the virus of moral and mental slavery through their veins entered into the blood of the race, that we realize how tremendous is the indictment of humanity against your economic arrangements on account of woman, and how vast a benefit to mankind was the Revolution that gave free mothers to the race-free not merely from physical but from moral and intellectual fetters.

"I referred a moment ago," pursued the doctor, "to the close parallelism existing in your time between the industrial and the s.e.xual situation, between the relations of the working ma.s.ses to the capitalists, and those of the women to men. It is strikingly ill.u.s.trated in yet another way.

"The subjection of the workingmen to the owners of capital was insured by the existence at all times of a large cla.s.s of the unemployed ready to underbid the workers and eager to get employment at any price and on any terms. This was the club with which the capitalist kept down the workers.

In like manner it was the existence of a body of unappropriated women which riveted the yoke of women's subjection to men. When maintenance was the difficult problem it was in your day there were many men who could not maintain themselves, and a vast number who could not maintain women in addition to themselves. The failure of a man to marry might cost him happiness, but in the case of women it not only involved loss of happiness, but, as a rule, exposed them to the pressure or peril of poverty, for it was a much more difficult thing for women than for men to secure an adequate support by their own efforts. The result was one of the most shocking spectacles the world has ever known--nothing less, in fact, than a state of rivalry and compet.i.tion among women for the opportunity of marriage. To realize how helpless were women in your day, to a.s.sume toward men an att.i.tude of physical, mental, or moral dignity and independence, it is enough to remember their terrible disadvantage in what your contemporaries called with brutal plainness the marriage market.

"And still woman's cup of humiliation was not full. There was yet another and more dreadful form of compet.i.tion by her own s.e.x to which she was exposed. Not only was there a constant vast surplus of unmarried women desirous of securing the economic support which marriage implied, but beneath these there were hordes of wretched women, hopeless of obtaining the support of men on honorable terms, and eager to sell themselves for a crust. Julian, do you wonder that, of all the aspects of the horrible mess you called civilization in the nineteenth century, the s.e.xual relation reeks worst?"

"Our philanthropists were greatly disturbed over what we called the social evil," said I--"that is, the existence of this great mult.i.tude of outcast women--but it was not common to diagnose it as a part of the economic problem. It was regarded rather as a moral evil resulting from the depravity of the human heart, to be properly dealt with by moral and religious influences."

"Yes, yes, I know. No one in your day, of course, was allowed to intimate that the economic system was radically wicked, and consequently it was customary to lay off all its hideous consequences upon poor human nature.

Yes, I know there were, people who agreed that it might be possible by preaching to lessen the horrors of the social evil while yet the land contained millions of women in desperate need, who had no other means of getting bread save by catering to the desires of men. I am a bit of a phrenologist, and have often wished for the chance of examining the cranial developments of a nineteenth-century philanthropist who honestly believed this, if indeed any of them honestly did."

"By the way," I said, "high-spirited women, even in my day, objected to the custom that required them to take their husbands' names on marriage.

How do you manage that now?"

"Women's names are no more affected by marriage than men's."

"But how about the children?"

"Girls take the mother's last name with the father's as a middle name, while with boys it is just the reverse."

"It occurs to me," I said, "that it would be surprising if a fact so profoundly affecting woman's relations with man as her achievement of economic independence, had not modified the previous conventional standards of s.e.xual morality in some respects."

"Say rather," replied the doctor, "that the economic equalization of men and women for the first time made it possible to establish their relations on a moral basis. The first condition of ethical action in any relation is the freedom of the actor. So long as women's economic dependence upon men prevented them from being free agents in the s.e.xual relation, there could be no ethics of that relation. A proper ethics of s.e.xual conduct was first made possible when women became capable of independent action through the attainment of economic equality."

"It would have startled the moralists of my day," I said, "to be told that we had no s.e.xual ethics. We certainly had a very strict and elaborate system of 'thou shalt nots.'"

"Of course, of course," replied my companion. "Let us understand each other exactly at this point, for the subject is highly important. You had, as you say, a set of very rigid rules and regulations as to the conduct of the s.e.xes--that is, especially as to women--but the basis of it, for the most part, was not ethical but prudential, the object being the safeguarding of the economic interests of women in their relations with men. Nothing could have been more important to the protection of women on the whole, although so often bearing cruelly upon them individually, than these rules. They were the only method by which, so long as woman remained an economically helpless and dependent person, she and her children could be even partially guarded from masculine abuse and neglect. Do not imagine for a moment that I would speak lightly of the value of this social code to the race during the time it was necessary.

But because it was entirely based upon considerations not suggested by the natural sanct.i.ties of the s.e.xual relation in itself, but wholly upon prudential considerations affecting economic results, it would be an inexact use of terms to call it a system of ethics. It would be more accurately described as a code of s.e.xual economics--that is to say, a set of laws and customs providing for the economic protection of women and children in the s.e.xual and family relation.

"The marriage contract was embellished by a rich embroidery of sentimental and religious fancies, but I need not remind you that its essence in the eyes of the law and of society was its character as a contract, a strictly economic _quid-pro-quo_ transaction. It was a legal undertaking by the man to maintain the woman and future family in consideration of her surrender of herself to his exclusive disposal--that is to say, on condition of obtaining a lien on his property, she became a part of it. The only point which the law or the social censor looked to as fixing the morality or immorality, purity or impurity, of any s.e.xual act was simply the question whether this bargain had been previously executed in accordance with legal forms. That point properly attended to, everything that formerly had been regarded as wrong and impure for the parties became rightful and chaste. They might have been persons unfit to marry or to be parents; they might have been drawn together by the basest and most sordid motives; the bride may have been constrained by need to accept a man she loathed; youth may have been sacrificed to decrepitude, and every natural propriety outraged; but according to your standard, if the contract had been legally executed, all that followed was white and beautiful. On the other hand, if the contract had been neglected, and a woman had accepted a lover without it, then, however great their love, however fit their union in every natural way, the woman was cast out as unchaste, impure, and abandoned, and consigned to the living death of social ignominy. Now let me repeat that we fully recognize the excuse for this social law under your atrocious system as the only possible way of protecting the economic interests of women and children, but to speak of it as ethical or moral in its view of the s.e.x relation is certainly about as absurd a misuse of words as could be committed. On the contrary, we must say that it was a law which, in order to protect women's material interests, was obliged deliberately to disregard all the laws that are written on the heart touching such matters.

"It seems from the records that there was much talk in your day about the scandalous fact that there were two distinct moral codes in s.e.xual matters, one for men and another for women--men refusing to be bound by the law imposed on women, and society not even attempting to enforce it against them. It was claimed by the advocates of one code for both s.e.xes that what was wrong or right for woman was so for man, and that there should be one standard of right and wrong, purity and impurity, morality and immorality, for both. That was obviously the correct view of the matter; but what moral gain would there have been for the race even if men could have been induced to accept the women's code--a code so utterly unworthy in its central idea of the ethics of the s.e.xual relation?

Nothing but the bitter duress of their economic bondage had forced women to accept a law against which the blood of ten thousand stainless Marguerites, and the ruined lives of a countless mult.i.tude of women, whose only fault had been too tender loving, cried to G.o.d perpetually.

Yes, there should doubtless be one standard of conduct for both men and women as there is now, but it was not to be the slave code, with its sordid basis, imposed upon the women by their necessities. The common and higher code for men and women which the conscience of the race demanded would first become possible, and at once thereafter would become a.s.sured when men and women stood over against each other in the s.e.xual relation, as in all others, in att.i.tudes of absolute equality and mutual independence."

"After all, doctor," I said, "although at first it startled me a little to hear you say that we had no s.e.xual ethics, yet you really say no more, nor use stronger words, than did our poets and satirists in treating the same theme. The complete divergence between our conventional s.e.xual morality and the instinctive morality of love was a commonplace with us, and furnished, as doubtless you well know, the motive of a large part of our romantic and dramatic literature."

"Yes," replied the doctor, "nothing could be added to the force and feeling with which your writers exposed the cruelty and injustice of the iron law of society as to these matters--a law made doubly cruel and unjust by the fact that it bore almost exclusively on women. But their denunciations were wasted, and the plentiful emotions they evoked were barren of result, for the reason that they failed entirely to point out the basic fact that was responsible for the law they attacked, and must be abolished if the law were ever to be replaced by a just ethics. That fact, as we have seen, was the system of wealth distribution, by which woman's only hope of comfort and security was made to depend on her success in obtaining a legal guarantee of support from some man as the price of her person."

"It seems to me," I observed, "that when the women, once fairly opened their eyes to what the revolutionary programme meant for their s.e.x by its demand of economic equality for all, self-interest must have made them more ardent devotees of the cause than even the men."

"It did indeed," replied the doctor. "Of course the blinding, binding influence of conventionality, tradition, and prejudice, as well as the timidity bred of immemorial servitude, for a long while prevented the ma.s.s of women from understanding the greatness of the deliverance which was offered them; but when once they did understand it they threw themselves into the revolutionary movement with a unanimity and enthusiasm that had a decisive effect upon the struggle. Men might regard economic equality with favor or disfavor, according to their economic positions, but every woman, simply because she was a woman, was bound to be for it as soon as she got it through her head what it meant for her half of the race."

CHAPTER XXI.

AT THE GYMNASIUM.

Edith had come up on the house top in time to hear the last of our talk, and now she said to her father:

"Considering what you have been telling Julian about women nowadays as compared with the old days, I wonder if he would not be interested in visiting the gymnasium this afternoon and seeing something of how we train ourselves? There are going to be some foot races and air races, and a number of other tests. It is the afternoon when our year has the grounds, and I ought to be there anyway."

To this suggestion, which was eagerly accepted, I owe one of the most interesting and instructive experiences of those early days during which I was forming the acquaintance of the twentieth-century civilization.

At the door of the gymnasium Edith left us to join her cla.s.s in the amphitheater.

"Is she to compete in anything?" I asked.

"All her year--that is, all of her age--in this ward will be entered in more or less events."

"What is Edith's specialty?" I asked.

"As to specialties," replied the doctor, "our people do not greatly cultivate them. Of course, privately they do what they please, but the object of our public training is not so much to develop athletic specialties as to produce an all-around and well-proportioned physical development. We aim first of all to secure a certain standard of strength and measurement for legs, thighs, arms, loins, chest, shoulders, neck, etc. This is not the highest point of perfection either of physique or performance. It is the necessary minimum. All who attain it may be regarded as sound and proper men and women. It is then left to them as they please individually to develop themselves beyond that point in special directions.

"How long does this public gymnastic education last?"

"It is as obligatory as any part of the educational course until the body is set, which we put at the age of twenty-four; but it is practically kept up through life, although, of course, that is according to just how one feels."

"Do you mean that you take regular exercise in a gymnasium?"

"Why should I not? It is no less of an object to me to be well at sixty than it was at twenty."

"Doctor," said I, "if I seem surprised you must remember that in my day it was an adage that no man over forty-five ought to allow himself to run for a car, and as for women, they stopped running at fifteen, when their bodies were put in a vise, their legs in bags, their toes in thumbscrews, and they bade farewell to health."

"You do indeed seem to have disagreed terribly with your bodies," said the doctor. "The women ignored theirs altogether, and as for the men, so far as I can make out, up to forty they abused their bodies, and after forty their bodies abused them, which, after all, was only fair. The vast ma.s.s of physical misery caused by weakness and sickness, resulting from wholly preventable causes, seems to us, next to the moral aspect of the subject, to be one of the largest single items chargeable to your system of economic inequality, for to that primal cause nearly every feature of the account appears directly or indirectly traceable. Neither souls nor bodies could be considered by your men in their mad struggle for a living, and for a grip on the livelihood of others, while the complicated system of bondage under which the women were held perverted mind and body alike, till it was a wonder if there were any health left in them."

On entering the amphitheater we saw gathered at one end of the arena some two or three hundred young men and women talking and lounging. These, the doctor told me, were Edith's companions of the cla.s.s of 1978, being all those of twenty-two years of age, born in that ward or since coming there to live. I viewed with admiration the figures of these young men and women, all strong and beautiful as the G.o.ds and G.o.ddesses of Olympus.

"Am I to understand," I asked, "that this is a fair sample of your youth, and not a picked a.s.sembly of the more athletic?"

"Certainly," he replied; "all the youth in their twenty-third year who live in this ward are here to-day, with perhaps two or three exceptions on account of some special reason."

"But where are the cripples, the deformed, the feeble, the consumptive?"

"Do you see that young man yonder in the chair with so many of the others about him?" asked the doctor.

"Ah! there is then at least one invalid?"