Respect for the Creator of this world is basic among all civilized people. The longer one lives, the more thoroughly one realizes the soundness of this respect. The earth and its works are good. Most human conceptions are barred by strange inconsistencies. The man who praises the works of the Creator as all wise not infrequently treats His arrangement for carrying on the race as if it were unfit to be spoken of in polite society. Nowhere does the modern God-fearing man come nearer to sacrilege than in his attitude toward the divine plan for renewing life.
A strange mixture of sincerity and hypocrisy, self-flagellation and lust, aspiration and superstition, has gone into the making of this attitude. With the development of it we have nothing to do here. What does concern us is the effect of this profanity on the Business of Being a Woman.
The central fact of the woman's life—Nature's reason for her—is the child, his bearing and rearing. There is no escape from the divine order that her life must be built around this constraint, duty, or privilege, as she may please to consider it. But from the beginning to the end of life she is never permitted to treat it naturally and frankly. As a child accepting all that opens to her as a matter of course, she is steered away from it as if it were something evil. Her first essays at evasion and spying often come to her in connection with facts which are sacred and beautiful and which she is perfectly willing to accept as such if they were treated intelligently and reverently. If she could be kept from all knowledge of the procession of new life except as Nature reveals it to her, there would be reason in her treatment. But this is impossible. From babyhood she breathes the atmosphere of unnatural prejudices and misconceptions which envelop the fact.
Throughout her girlhood the atmosphere grows thicker. She finally faces the most perilous and beautiful of experiences with little more than the ideas which have come to her from the confidences of evil-minded servants, inquisitive and imaginative playmates, or the gossip she overhears in her mother's society. Every other matter of her life, serious and commonplace, has received careful attention, but here she has been obliged to feel her way and, worst of abominations, to feel it with an inner fear that she ought not to know or seek to know.
If there were no other reason for the modern woman's revolt against marriage, the usual attitude toward its central facts would be sufficient. The idea that celibacy for woman is "the aristocracy of the future" is soundly based if the Business of Being a Woman rests on a mystery so questionable that it cannot be frankly and truthfully explained by a girl's mother at the moment her interest and curiosity seeks satisfaction. That she gets on as well as she does, results, of course, from the essential soundness of the girl's nature, the armor of modesty, right instinct, and reverence with which she is endowed.
The direst result of ignorance or of distorted ideas of this tremendous matter of carrying on human life is that it leaves the girl unconscious of the supreme importance of her mate. So heedlessly and ignorantly is our mating done to-day that the huge machinery of Church and State and the tremendous power of public opinion combined have been insufficient to preserve to the institution of marriage anything like the stability it once had, or that it is desirable that it should have, if its full possibilities are to be realized. The immorality and inhumanity of compelling the obviously mismated to live together, grow on society. Divorce and separation are more and more tolerated. Yet little is done to prevent the hasty and ill-considered mating which is at the source of the trouble.
Rarely has a girl a sound and informed sense to guide her in accepting her companion. The corollary of this bad proposition is that she has no sufficient idea of the seriousness of her undertaking. She starts out as if on a lifelong joyous holiday, primarily devised for her personal happiness. And what is happiness in her mind? Certainly it is not a good to be conquered—a state of mind wrested from life by tackling and mastering its varied experiences, the end, not the beginning, of a great journey. Too often it is that of the modern Uneasy Woman—the attainment of something outside of herself. She visualizes it, as possessions, as ease, a "good time," opportunities for self-culture, the exclusive devotion of the mate to her. Rarely does she understand that happiness in her undertaking depends upon the wisdom and sense with which she conquers a succession of hard places—calling for readjustment of her ideas and sacrifice of her desires. All this she must discover for herself. She is like a voyager who starts out on a great sea with no other chart than a sailor's yarns, no other compass than curiosity.
The budget of axioms she brings to her guidance she has picked up helter-skelter. They are the crumbs gathered from the table of the Uneasy Woman, or worse, of the pharisaical and satisfied woman, from good and bad books, from newspaper exploitations of divorce and scandal, from sly gossip with girls whose budget of marital wisdom is as higgledy-piggledy as her own.
And a pathetically trivial budget it is:—
"He must tell her everything." "He must always pick up what she drops." "He must dress for dinner." "He must remember her birthday." That is, she begins her adventure with a set of hard-and-fast rules,—and nothing in this life causes more mischief than the effort to force upon another one's own rules!
That marriage gives the finest opportunity that life affords for practicing, not rules, but principles, she has never been taught. Flexibility, adaptation, fair-mindedness, the habit of supplementing the weakness of the one by the strength of the other, all the fine things upon which the beauty, durability, and growth of human relations depend,—these are what decide the future of her marriage. These she misses while she insists on her rules; and ruin is often the end. Study the causes back of divorces and separations, the brutal criminal causes aside, and one finds that usually they begin in trivial things,—an irritating habit or an offensive opinion persisted in on the one side and not endured philosophically on the other; a petty selfishness indulged on the one side and not accepted humorously on the other,—that is, the marriage is made or unmade by small, not great, things.
It is a lack of any serious consideration of the nature of the undertaking she is going into which permits her at the start to accept a false notion of her economic position. She agrees that she is being "supported"; she consents to accept what is given her; she even consents to ask for money. Men and society at large take her at her own valuation. Loose thinking by those who seek to influence public opinion has aggravated the trouble. They start with the idea that she is a parasite—does not pay her way. "Men hunt, fish, keep the cattle, or raise corn," says a popular writer, "for women to eat the game, the fish, the meat, and the corn." The inference is that the men alone render useful service. But neither man nor woman eats of these things until the woman has prepared them. The theory that the man who raises corn does a more important piece of work than the woman who makes it into bread is absurd. The theory that she does something more difficult and less interesting is equally absurd.
The practice of handing over the pay envelope at the end of the week to the woman, so common among laboring people, is a recognition of her equal economic function. It is a recognition that the venture of the two is common and that its success depends as much on the care and intelligence with which she spends the money as it does on the energy and steadiness with which he earns it. Whenever one or the other fails, trouble begins. The failure to understand this business side of the marriage relation almost inevitably produces humiliation and irritation. So serious has the strain become because of this false start that various devices have been suggested to repair it—Mr. Wells' "Paid Motherhood" is one; weekly wages as for a servant is another. Both notions encourage the primary mistake that the woman has not an equal economic place with the man in the marriage.
Marriage is a business as well as a sentimental partnership. But a business partnership brings grave practical responsibilities, and this, under our present system, the girl is rarely trained to face. She becomes a partner in an undertaking where her function is spending. The probability is she does not know a credit from a debit, has to learn to make out a check correctly, and has no conscience about the fundamental matter of living within the allowance which can be set aside for the family expenses. When this is true of her, she at once puts herself into the rank of an incompetent—she becomes an economic dependent. She has laid the foundation for becoming an Uneasy Woman.
It is common enough to hear women arguing that this close grappling with household economy is narrowing, not worthy of them. Why keeping track of the cost of eggs and butter and calculating how much your income will allow you to buy is any more narrowing than keeping track of the cost and quality of cotton or wool or iron and calculating how much a mill requires, it is hard to see. It is the same kind of a problem. Moreover, it has the added interest of being always an independent personal problem. Most men work under the deadening effect of impersonal routine. They do that which others have planned and for results in which they have no permanent share.
But the woman argues that her task has no relation to the state. Her failure to see that relation costs this country heavily. Her concern is with retail prices. If she does her work intelligently, she follows and studies every fluctuation of price in standards. She also knows whether she is receiving the proper quality and quantity; and yet so poorly have women discharged these obligations that dealers for years have been able to manipulate prices practically to please themselves, and as for quality and quantity we have the scandal of American woolen goods, of food adulteration, of false weights and measures. No one of these things could have come about in this country if woman had taken her business as a consumer with anything like the seriousness with which man takes his as a producer.
Her ignorance in handling the products of industry has helped the monopolistically inclined trust enormously. I can remember the day when the Beef Trust invaded a certain Middle Western town. The war on the old-time butchers of the village was open. "Buy of us," was the order, "or we'll fill the storage house so full that the legs of the steers will hang out of the windows, and we'll give away the meat." The women of the town had a prosperous club which might have resisted the tyranny which the members all deplored, but the club was busy that winter with the study of the Greek drama! They deplored the tyranny, but they bought the cut-rate meat—the old butchers fought to a finish, and the housekeepers are now paying higher prices for poorer meat and railing at the impotency of man in breaking up the Beef Trust!
If two years ago when the question of a higher duty on hosiery was before Congress any woman or club of women had come forward with carefully tabulated experiments, showing exactly the changes which have gone on of late years in the shape, color, and wearing quality of the 15-, 25-, and 50-cent stockings, the stockings of the poor, she would have rendered a genuine economic service. The women held mass meetings and prepared petitions instead, using on the one side the information the shopkeepers furnished, on the other that which the stocking manufacturers furnished. Agitation based upon anything but personal knowlledge is not a public service. It may be easily a grave public danger. The facts needed for fixing the hosiery duty the women should have furnished, for they buy the stockings.
If the Uneasy American Woman were really fulfilling her economic functions to-day, she would never allow a short pound of butter, a yard of adulterated woolen goods, to come into her home. She would never buy a ready-made garment which did not bear the label of the Consumer's League. She would recognize that she is a guardian of quality, honesty, and humanity in industry.
A persistent misconception of the nature and the possibilities of this practical side of the Business of Being a Woman runs through all present-day discussions of the changes in household economy. The woman no longer has a chance to pay her way, we are told, because it is really cheaper to buy bread than to bake it, to buy jam than to put it up. Of course, this is a part of the vicious notion that a woman only makes an economic return by the manual labor she does. The Uneasy Woman takes up the point and complains that she has nothing to do. But this release from certain kinds of labor once necessary, merely puts upon her the obligation to apply the ingenuity and imagination necessary to make her business meet the changes of an ever changing world. Because the conditions under which a household must be run now are not what they were fifty years ago is no proof that the woman no longer has here an important field of labor. There is more to the practical side of her business than preparing food for the family! It means, for one thing, the directing of its wants. The success of a household lies largely in its power of selection. To-day selection has given way to accumulation. The family becomes too often an incorporated company for getting things—with frightful results. The woman holds the only strong strategic position from which to war on this tendency, as well as on the habits of wastefulness which are making our national life increasingly hard and ugly. She is so positioned that she can cultivate and enforce simplicity and thrift, the two habits which make most for elegance and for satisfaction in the material things of life.
Whenever a woman does master this economic side of her business in a manner worthy of its importance, she establishes the most effective school for teaching thrift, quality, management, selection—all the factors in the economic problem. Such scientific household management is the rarest kind of a training school. And here we touch the most vital part in the Woman's Business—that of education.
Every home is perforce a good or bad educational center. It does its work in spite of every effort to shirk or supplement it. No teacher can entirely undo what it does, be that good or bad. The natural joyous opening of a child's mind depends on its first intimate relations. These are, as a rule, with the mother. It is the mother who "takes an interest," who oftenest decides whether the new mind shall open frankly and fearlessly. How she does her work, depends less upon her ability to answer questions than her effort not to discourage them; less upon her ability to lead authoritatively into great fields than her efforts to push the child ahead into those which attract him. To be responsive to his interests is the woman's greatest contribution to the child's development.
I remember a call once made on me by two little girls when our time was spent in an excited discussion of the parts of speech. They were living facts to them, as real as if their discovery had been printed that morning for the first time in the newspaper. I was interested to find who it was that had been able to keep their minds so naturally alive. I found that it came from the family habit of treating with respect whatever each child turned up. Nothing was slurred over as if it had no relation to life—not even the parts of speech! They were not asked or forced to load themselves up with baggage in which they soon discovered their parents had no interest. Everything was treated as if it had a permanent place in the scheme to which they were being introduced. It is only in some such relation that the natural bent of most children can flower, that they can come early to themselves. Where this warming, nourishing intimacy is wanting, where the child is turned over to schools to be put through the mass drill which numbers make imperative—it is impossible for the most intelligent teacher to do a great deal to help the child to his own. What the Uneasy Woman forgets is that no two children born were ever alike, and no two children who grow to manhood and womanhood will ever live the same life. The effort to make one child like another, to make him what his parents want, not what he is born to be, is one of the most cruel and wasteful in society. It is the woman's business to prevent this.
The Uneasy Woman tells you that this close attention to the child is too confining, too narrowing. "I will pity Mrs. Jones for the hugeness of her task," says Chesterton; "I will never pity her for its smallness." A woman never lived who did all she might have done to open the mind of her child for its great adventure. It is an exhaustless task. The woman who sees it knows she has need of all the education the college can give, all the experience and culture she can gather. She knows that the fuller her individual life, the broader her interests, the better for the child. She should be a person in his eyes. The real service of the "higher education," the freedom to take a part in whatever interests or stimulates her—lies in the fact that it fits her intellectually to be a companion worthy of a child. She should know that unless she does this thing for him he goes forth with his mind still in swaddling clothes, with the chances that it will not be released until relentless life tears off the bands.
The progress of society depends upon getting out of men and women an increasing amount of the powers with which they are born and which bad surroundings at the start blunt or stupefy. This is what all systems of education try to do, but the result of all systems of education depends upon the material that comes to the educator. Opening the mind of the child, that is the delicate task the state asks of the mother, and the quality of the future state depends upon the way she discharges this part of her business.
I think it is historically correct to say that the reason of the sudden and revolutionary change in the education of American women, which began with the nineteenth century and continued through it, was the realization that if we were to make real democrats, we must begin with the child, and if we began with the child, we must begin with the mother!
Everybody saw that unless the child learned by example and precept the great principles of liberty, equality, and fraternity, he was going to remain what by nature we all are,—imperious, demanding, and self-seeking. The whole scheme must fail if his education failed. It is not too much to say that the success of the Declaration of Independence and the Constitution depended, in the minds of certain early Democrats, upon the woman. The doctrines of these great instruments would be worked out according to the way she played her part. Her serious responsibility came in the fact that her work was one that nobody could take off her hands. This responsibility required a preparation entirely different from that which had been hers. She must be given education and liberty. The woman saw this, and the story of her efforts to secure both, that she might meet the requirements, is one of the noblest in history. There was no doubt, then, as to the value of the tasks, no question as to their being worthy national obligations. It was a question of fitting herself for them.
But what has happened? In the process of preparing herself to discharge more adequately her task as a woman in a republic, her respect for the task has been weakened. In this process, which we call emancipation, she has in a sense lost sight of the purposes of emancipation. Interested in acquiring new tools, she has come to believe the tools more important than the thing for which she was to use them. She has found out that with education and freedom, pursuits of all sorts are open to her, and by following these pursuits she can preserve her personal liberty, avoid the grave responsibility, the almost inevitable sorrows and anxieties, which belong to family life. She can choose her friends and change them. She can travel, and gratify her tastes, satisfy her personal ambitions. The snare has been too great; the beauty and joy of free individual life have dulled the sober sense of national obligation. The result is that she is frequently failing to discharge satisfactorily some of the most imperative demands the nation makes upon her.
Take as an illustration the moral training of the child. The most essential obligation in a Woman's Business is establishing her household on a sound moral basis. If a child is anchored to basic principles, it is because his home is built on them. If he understands integrity as a man, it is usually because a woman has done her work well. If she has not done it well, it is probable that he will be a disturbance and a menace when he is turned over to society. Sending defective steel to a gunmaker is no more certain to result in unsafe guns than turning out boys who are shifty and tricky is to result in a corrupt and unhappy community.
Appalled by the seriousness of the task, or lured from it by the joys of liberty and education, the woman has too generally shifted it to other shoulders—shoulders which were waiting to help her work out the problem, but which could never be a substitute. She has turned over the child to the teacher, secular and religious, and fancied that he might be made a man of integrity by an elaborate system of teaching in a mass. Has this shifting of responsibility no relation to the general lowering of our commercial and political morality?
For years we have been bombarded with evidence of an appalling indifference to the moral quality of our commercial and political transactions. It is not too much to say that the revelations of corruption in our American cities, the use of town councils, State legislatures, and even of the Federal Government in the interests of private business, have discredited the democratic system throughout the world. It has given more material for those of other lands who despise democracy to sneer at us than anything that has yet happened in this land. And this has come about under the régime of the emancipated woman. Is she in no way responsible for it? If she had kept the early ideals of the woman's part in democracy as clearly before her eyes as she has kept some of her personal wants and needs, could there have been so disastrous a condition? Would she be the Uneasy Woman she is if she had kept faith with the ideals that forced her emancipation?—if she had not substituted for them dreams of personal ambition, happiness, and freedom!
The failure to fulfill your function in the scheme under which you live always produces unrest. Content of mind is usually in proportion to the service one renders in an undertaking he believes worth while. If our Uneasy Woman could grasp the full meaning of her place in this democracy, a place so essential that democracy must be overthrown unless she rises to it—a part which man is not equipped to play and which he ought not to be asked to play, would she not cease to apologize for herself—cease to look with envy on man's occupations? Would she not rise to her part and we not have at last the "new woman" of whom we have talked so long?
Learning, business careers, political and industrial activities—none of these things is more than incidental in the national task of woman. Her great task is to prepare the citizen. The citizen is not prepared by a training in practical politics. Something more fundamental is required. The meaning of honor and of the sanctity of one's word, the understanding of the principles of democracy and of the society in which we live, the love of humanity, and the desire to serve,—these are what make a good citizen. The tools for preparing herself to give this training are in the woman's hands. It calls for education, and the nation has provided it. It calls for freedom of movement and expression, and she has them. It calls for ability to organize, to discuss problems, to work for whatever changes are essential. She is developing this ability. It may be that it calls for the vote. I do not myself see this, but it is certain that she will have the vote as soon as not a majority, but an approximate half, not of men—but of women—feel the need of it.
What she has partially at least lost sight of is that education, freedom, organization, agitation, the suffrage, are but tools to an end. What she now needs is to formulate that end so nobly and clearly that the most ignorant woman may understand it. The failure to do this is leading her deeper and deeper into fruitless unrest. It is also dulling her sense of the necessity of keeping her business abreast with the times. At one particular and vital point this shows painfully, and that is her slowness in socializing her home.
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