The Hotel del las Casas was a triumph.

Diantha owned it now, and Mrs. Weatherstone built others, in other places, at a large profit.

Mrs. Warden went to live with Cora in the town. Cora had more time to entertain her—as she was the one who profited by her sister-in-law's general services.

Diantha sat in friendly talk with Mrs. Weatherstone one quiet day, and admitted that she had no cause for complaint.

"And yet—?" said her friend.

Young Mrs. Warden smiled. "There's no keeping anything from you, is there? Yes—you're right. I'm not quite satisfied. I suppose I ought not to care—but you see, I love him so! I want him to approve of me!—not just put up with it, and bear it! I want him to feel with me—to care. It is awful to know that all this big life of mine is just a mistake to him—that he condemns it in his heart."

"But you knew this from the beginning, my dear, didn't you?"

"Yes—I knew it—but it is different now. You know when you are married—"

Mrs. Weatherstone looked far away through the wide window. "I do know," she said.

Diantha reached a strong hand to clasp her friend's. "I wish I could give it to you," she said. "You have done so much for me! So much! You have poured out your money like water!"

"My money! Well I like that!" said Mrs. Weatherstone. "I have taken my money out of five and seven per cent investments, and put it into ten per cent ones, that's all. Shall I never make you realize that I am a richer woman because of you, Diantha Bell Warden! So don't try to be grateful—I won't have it! Your work has paid remember—paid me as well as you; and lots of other folks beside. You know there are eighteen good imitations of Union House running now, in different cities, and three 'Las Casas!' all succeeding—and the papers are talking about the dangers of a Cooked Food Trust!"

They were friends old and tried, and happy in mutual affection. Diantha had many now, though none quite so dear. Her parents were contented—her brother and sister doing well—her children throve and grew and found Mama a joy they never had enough of.

Yet still in her heart of hearts she was not wholly happy.

*

Then one night came by the last mail, a thick letter from Ross—thicker than usual. She opened it in her room alone, their room—to which they had come so joyously five years ago.

He told her of his journeying, his lectures, his controversies and triumphs; rather briefly—and then:

"My darling, I have learned something at last, on my travels, which will interest you, I fancy, more than the potential speed of all the guinea-pigs in the world, and its transmissability.

"From what I hear about you in foreign lands; from what I read about you wherever I go; and, even more, from what I see, as a visitor, in many families; I have at last begun to grasp the nature and importance of your work.

"As a man of science I must accept any truth when it is once clearly seen; and, though I've been a long time about it, I do see at last what brave, strong, valuable work you have been doing for the world. Doing it scientifically, too. Your figures are quoted, your records studied, your example followed. You have established certain truths in the business of living which are of importance to the race. As a student I recognize and appreciate your work. As man to man I'm proud of you—tremendously proud of you. As your husband! Ah! my love! I am coming back to you—coming soon, coming with my Whole Heart, Yours! Just wait, My Darling, till I get back to you!

"Your Lover and Husband."

Diantha held the letter close, with hands that shook a little. She kissed it—kissed it hard, over and over—not improving its appearance as a piece of polite correspondence.

Then she gave way to an overmastering burst of feeling, and knelt down by the wide bed, burying her face there, the letter still held fast. It was a funny prayer, if any human ear had heard it.

"Thank you!" was all she said, with long, deep sobbing sighs between. "Thank you!—O—thank you!"

The End



OUR OVERWORKED INSTINCTS

Instinct is a good thing in its place. We, in common with other animals, have instincts, especially in our racial youth; but as reason waxes, instinct wanes. At present, thanks to the development of the brain and even the beginnings of education, we have few instincts left. What we have, we work pretty hard.

Among both men and women, the most primal instincts are still deified. The instinct of self-preservation, which in every species is promptly subordinated to race preservation, we solemnly hail as "Nature's First Law!" It may be first, as creeping comes before walking, but is no more honorable for that!

Then there is the sex instinct, a good second to this first, an ancient, useful and generally pleasant incentive to action; but we, in our simplicity, have set up this contributive impulse as the Lord of Life. "The Life Force," we call it; when it is only one form of expression for the Life Force, and a limited one.

Self-preservation does very well to keep the cards on the table, and race preservation goes on giving us a new deal, but neither of them alone, nor both of them together, is The Game.

What we are really here for is Growth, Improvement, Progress—and we have a deep and UNIVERSAL instinct towards that, too; but little is said about it! It is our primitive animal instincts we are so proud of: our social instincts we scarcely recognize.

Men have the instinct of combat, a very useful thing in its place. But in their exclusive preoccupation of being men, they have assumed this masculine proclivity to be something of universal importance and solemnly assure us that "Life is a Struggle."

Life is a Growth, a Progress, a Journey, if you will. It may be interrupted by having.to stop and struggle, but the struggling is at its best only incidental. Nature, seeking always the line of least resistance, avoids opposition when possible: the masculine instinct of combat courts it, and he idealizes his own instincts.

So also the woman. She has her one, great original maternal instinct; and both man and woman worship it. They assume something intrinsically holy in the feelings of a mother, and something superlatively efficacious in her ministrations. Motherhood is a beautiful and useful institution, but it is not enough to take right care of children.

Every furry animal has a mother: every naked savage has a mother: every ignorant peasant has a mother; and every mother has a compelling instinct which causes her to love and protect her young. But furry animal, naked savage, ignorant peasant they remain for all of their mothers.

Evolution needs more than mothers! It is not enough to live, not enough to reproduce one's kind: we have to change, progress, improve—and instinct is no help here. Instinct is nothing but inherited habit. It always dates a long way behind us. It is never any guide in new conditions or a incentive to betterment. Instinct holds us in chains to the past; or it would if it could.

In human life—especially in modern human life—conditions change so rapidly that we have scant time to form individual habits, much less develop instincts. What we have left are very old ones, prehuman or savage in origin and mostly applying to physical relations. Suppose we recognize these early assistants, regard them with respect as once useful, and lay them where they belong—on the shelf.

Instinct is no guide to proper food to-day: we have to use our brains and learn what is right to eat. It is no guide to proper clothing—as witness the unhealthy, uncomfortable, unbeautiful garments we wear. It is no guide to success in any kind of human industry, business, science or art. These things have to be learned: they do not come "by instinct." It is no suitable guardian of our behavior, either in public or private: all good manners and established government are achieved at considerable expense to "our natural instinct." And assuredly our instincts are not reliable as leaders in education, religion or morality.

Why then, seeing the inadequacy of instinct in all these lines, are we so sure of its infallible guidance in the care of babies? A modern human mother has far less instinct to guide her than her arboreal ancestors: the real advantage her babies profit by are obtained through the development of the father—in reason, in knowledge, in skill, in the prosperity and progress of the world he makes.

He prepares for his children a Home, a School, a Church, a Government, a Nation: he provides them all manufactured articles—each last and least dish, utensil, piece of furniture, tool, weapon, safeguard, convenience, ship, bridge, plaything, jewel. He makes the world.

Into this world of reason, knowledge, skill, training and experience comes the baby, richer in each generation by a new and improved father. He is born and cherished, however, by the same kind of mother, bringing to her tremendous task no new tool worthy of the time, but merely the same old dwindling, overworked "maternal instinct."

The children of today need mothers of today, and they must begin to supplement their primitive impulse by the very fullest, highest, richest powers of the human intellect and the human heart—the real human heart, which cannot be satisfied until every child on earth is more than mothered.



LOVE'S HIGHEST

Love came on earth, woke, laughed and began his dominion. Strong? Just the Force of Creation. Glad? Merely Joy of Existence. Love cast about for Expression—for work, which is Love in Expression, And the fluctuant tissues of life began burgeoning, blooming and fruiting. Up through dim ages laughed Love, flowing through life like a fountain, Pouring new forms and yet newer, filling each form with new passion, Playing with lives like a juggler, life after life, never dropping; Till a new form was developed: Humanity came: it was daylight.

Love laughed aloud, rose in splendor, offered up hymns of thanksgiving. "Now I have room for expression! Here is a vehicle worthy! Life that is lovelier far than all these poor blossoms and creatures; Life that can grow on forever, unlimited, changeful, immortal. Here I can riot and run through a thousand warm hearts in a moment, I can flash into glories of art! I can flow into marvels of music! I can stand in Cathedrals and Towers, and sit splendid, serene, in fair cities! These exquisite, limitless beings shall radiate love from their faces, Shall uphold it with emulous arms, and scatter it wide with their fingers, Shall build me, through ages and ages, new forms and new fields of expression! I have worked through the mosses and grasses till the world was all sweetened with roses, Warm-clothed with the soft-spreading forests, and fed with ripe wheat and red apples; I have worked with fur-children and feathered, till they knew the delights of my kingdom; I have shown, thousand-fold, throughout Nature, my Masterpiece—Glory—the Mother! Now love shall pour like the sunlight, shall cover the earth like the ocean, Love encompassing all, as the air does, not only in fragrance and color, Not only in Nature and Mothers, but now, in this Crown of Creation— Latest fruit of the Tree Everlasting, this myriad-featured fulfillment— With unlimited force I shall fill them, in unnumbered new voices be uttered, By millions and millions and millions they shall pour out their love in their labor, And the millions shall love one another.



THE PERMANENT CHILD

I sat watching my baby, my little son, who was asleep—a year old child, fair and strong; and it did not seem a day since he was a tiny red creature, helpless and faintly groping.

As I looked and loved, I thought how it would not seem another day till he was a sturdy boy—a tall youth—a man grown; and I should lose my baby forever!

Then I thought of all the other mothers whose babies were flying from them by day and night—growing up, pushing away; of how we loved our babies and could not keep them even if we would. And I seemed to see the million babies of mankind all over the earth—black and white and yellow and brown, well-loved little ones of a million mothers—breaking into life like bubbles, blossoming, sprouting, coming into being everywhere, every hour, every minute, every second—this budding glory of babyhood—all over the earth: human life springing up in babies, like the Spring grass. And they fled as fast as they came. The days flew by—the weeks, the months, the years—and the babies changes and grew like a transformation scene; taking new shape, new size, new power; disappearing as I watched them, and becoming boys and girls, men and women.

But while I watched this millionfold swift flutter of unceasing change, suddenly something happened to it. The million and million all seemed to coalesce and become one—one little child; and the swift flutter of change grew vague and faint around it, so that although there was a soft uncertainty around the child and a half-visible smoke of growing forms arising from it, yet that small, dimpled shape remained, a little uncertain in outline as in a composite photograph, but steady and changeless as to the eyes—the clear, deep, searching eyes of a child.

My whole heart yearned to him: something rose and swelled within me, deeper, wider, stronger than anything I had ever felt before. I loved him as I had never loved my own, as I had never known I could love—and suddenly I felt that I too had changed, and that I was now not only a mother but THE MOTHER; and I saw what it was I loved: it was THE CHILD. And I longed to feed and guard and shelter and serve that Child as might a million mothers made into one, with all the sweet helplessness, all the glorious promise of a million children made one for her to love.

Then as I watched those deep child eyes: as my heart swelled and ached with that great love: I saw—I felt—I knew—what had been borne, and still was borne, by this; The Child in human history. I saw the savage mother and the savage father caring for the children the best they knew, with all the torture and distortion, all the cruel initiations, all the black, blind superstitions of those old times, to the crowning horror of infant sacrifice when the child went through the fire to Moloch—for his parents' sins!—the living, loving, helpless child, sacrificed by his parents. I saw the bent skull of the Flathead Indian child, the crippled feet of the Chinese girl child, the age-long, hideous life and death of the child-wife and the child-widow of Hindoostan. I saw The Child in Sparta, and The Child in Rome, The Child in the Dark Ages, The Child scourged, imprisoned, starved, its mind filled with all manner of black falsehoods, its body misunderstood, and maltreated; and my heart ached, and I cried out, "Were there no Mothers for those children?"

And then I saw behind The Child, The Mother visible—the vague, composite, mighty form of a million mothers made as one—but her heart was my heart to feel and know.

I said to her—aching for her yet full of awful blame—"Could you not have saved The Child from this?"

And she wrung her hands. "I loved my child," she said.

"Loved? Loved?" I cried. "Could Love allow all this? Could Love not guard and feed, could Love not teach and save?"

"Alas, no!" she said. "I gave Love: it was all I had. I had neither Knowledge nor Freedom, nor Wisdom, nor Power: and I could not guard nor feed nor teach nor save. But I could love and I could serve—and I could suffer."

And the eyes of The Child, steady, clear, deep as all Time, were on me; and I felt his pain.

Then the moving screen of The Past was swept away and The Present spread and widened before me 'till I saw the whole wide range of Earth in all its starlit glory and sunlit joy—and everywhere The Child. Also everywhere The Mother—still loving, still serving, still suffering, still without Knowledge or Wisdom or Freedom or Power, still unable to guard or feed or teach or save.

Disease seized upon The Child, disease planted in his bones and blood by his Father while the Mother, blind and helpless, became partner in this Unnatural Crime. Disease preyed upon The Child, disease from ignorance and disease from poverty and disease from pride; and the Doctors strove with the diseases—and they strove also with the Mothers, but in vain.

Poverty preyed upon The Child: he suffered for lack of life's necessities, for decency and comfort, for peace and beauty and cleanliness. And the Fathers strove with Poverty. But the Mothers remained alone—and loved and served and suffered.

Labor preyed upon The Child. Forced Labor, Premature Labor, hard, grinding, destructive Labor such as wastes the tissues of strong men; and The Child went down before it like grass before the scythe, for Childhood is meant for Growth and not for Waste and Toil. The Mind of The Child was dulled, the Body of The Child was stunted and crippled and broken: accidents fell upon him, with the Special Diseases of Labor and Premature Death.

And I cried out to The Mother—that mighty figure I saw dimly there behind The Child—to save The Child. But there replied only the faint, piping voices of a million mothers, isolated and alone, each sorrowing one heart-full for one child—and sorrowing in vain.

"My child is dead!" said one, and wept.

"Mine is a cripple!" said another, and wept.

"Mine is an idiot!" said another, and wept.

"Mine is stunted by the mill work!" said another, and wept.

"Mine is ignorant and grows vicious because of our poverty and the vileness wherein we must live!" said another, and wept.

And I cried to them again, "But you are millions upon millions—and you are Mothers! And you can have today—if you will but take it—Wisdom and Freedom and Knowledge and Power, and you can feed and teach and guard and save. And if you do not, the blood of The Child is on your hands! And The Child is The World—the Whole World—a Baby World—and yours!"

But the great picture faded and fled away. The Child disappeared and left first the flickering flight of a million babies like the leaves of a forest, and then but one, my child, asleep before me. That vague and mighty figure of The Mother disappeared, leaving first the sad-eyed faces of a million mothers—loving, serving and suffering—and then nothing but myself and my child.

But in my heart remained an emptiness that nothing could fill. I caught my baby to my heart—but he was not enough! I had seen and I had loved the Child—the Baby World.

"Oh Child of Mine!" I cried, "I will love you and serve you and I will feed and guard and teach and save—but that is not enough! You are but one, oh Child of Mine, and there are millions and millions! There were—there are—and there will be! It is a stream—a torrent. It is everlasting. Babyhood upon earth continuously, always Babyhood, Human Babyhood—and not yet Motherhood to meet its needs!"

No savage Mother is enough. No slavish Mother is enough. No narrow, selfish Mother is enough. No pitiful offered sacrifice of one Mother's life is enough.

The Child does not need sacrifice. It needs Wisdom and Freedom and Knowledge and Power. It needs Social Motherhood—the conscious, united Mother Love and Mother Care of the Whole World.



THE NEW MOTHERHOOD

I have been reading Ellen Key's "Century of the Child," reviewed in this number, and am moved to add, in connection with that review, a "brief" for the New Motherhood.

Agreeing with almost all of that noble book and with the spirit of the whole of it, I disagree with its persistence in the demand for primitive motherhood—for the entire devotion of each and every mother to her own children—and disagree on the ground that this method is not the best for child service.

Among animals, where one is as good as another, "the mother"—each one of them—can teach her young all that they need to know. Her love, care and instruction are all-sufficient. In early stages of human life, but slightly differentiated, each mother was still able to give to her children all the advantages then known, and to teach them the few arts and crafts necessary of attainment. Still later, when apprenticeship taught trades, the individual mother was still able to give all the stimulus and instruction needed for early race culture—and did so, cheerfully.

But we have now reached a stage of social development when this grade of nurture is no longer sufficient, and no longer found satisfying either by mother or child. On the one hand, women are differentiating as human beings: they are no longer all one thing—females, mothers, and NOTHING ELSE. They are still females, and will remain so; still mothers, and will remain so: but they are also Persons of widely varying sorts, with interests and capacities which fit them for social service in many lines.

On the other hand, our dawning knowledge of child culture leads us to require a standard of ability in this work based on talent, love, natural inclination, long training and wide experience. It is no longer possible for the average woman, differentiated or undifferentiated, to fulfill the work of right training for babies and little children, unassisted. Moreover, the New Motherhood is belying to-day the dogma of the high cultural value of "the home" as a place of education for young children—an old world assumption which Miss Key accepts without question and intensifies.

The standards of the New Motherhood are these:

First: The fullest development of the woman, in all her powers, that she may be the better qualified for her duties of transmission by inheritance.

Second: The fullest education of the woman in all plain truths concerning her great office, and in her absolute duty of right selection—measuring the man who would marry her by his fitness for fatherhood; and holding him to the highest standards in his duty thereto.

Third: Intelligent recognition that child culture is the greatest of arts, that it requires high specialization and life service, and the glad entrance upon this service of those women naturally fitted for it.

Such standards as these recognize the individual woman's place as a human being, her economic independence, her special social service; and hold her a far more valuable mother for such development, able to give her children a richer gift by inheritance than the mothers of the past—all too much in femininity and too little in humanity.

A mother who is something more—who is also a social servant—is a nobler being for a child to love and follow than a mother who is nothing more—except a home servant. She is wiser, stronger, happier, jollier, a better comrade, a more satisfying and contented wife; the whole atmosphere around the child at home is improved by a fully human mother.

On the second demand, that of a full conscious knowledge of the primal conditions of her business, the New Motherhood can cleanse the world of most of its diseases, and incidentally of many of its sins. A girl old enough to marry, is old enough to understand thoroughly what lies before her and why.

Especially why. The real cause and purpose of the marriage relation, parentage, she has but the vaguest ideas about—an ignorance not only absurd but really criminal in the light of its consequences. Women should recognize not only the personal joy of motherhood, which they share with so many female creatures, but the social duty of motherhood and its unmeasured powers. By right motherhood they can build the world: by wrong motherhood they keep the world as it is—weak, diseased, wicked.

The average quality of the human stock today is no personal credit to the Old Motherhood, and will be held a social disgrace by the New. But beyond a right motherhood and a right fatherhood comes the whole field of social parentage, one phase of which we call education. The effect of the environment on the child from birth is what demands the attention of the New Motherhood here: How can we provide right conditions for our children from babyhood? That is the education problem. And here arises the insistent question: "Is a small, isolated building, consecrated as a restaurant and dormitory for one family, the best cultural environment for the babyhood of the race?"

To this question the New Motherhood, slowly and timidly, is beginning to answer, "No." It is becoming more and more visible, in this deeper, higher demand for race improvement, that we might provide better educational conditions for the young of the human species. For the all-engrossing importance of the first years of childhood, it is time that we prepared a place. This is as real a need as the need of a college or school. We need A PLACE FOR BABIES—and our homes arranged in relation to such places.

A specially prepared environment, a special service of those best fitted for the task, the accumulated knowledge which we can never have until such places and such service are given—these are demanded by the New Motherhood.

For each child, the healthy body and mind; the warm, deep love and protecting care of its own personal mother: and for all children, the best provision possible from the united love and wisdom of our social parentage. This is not to love our children less, but more. It is not to rob them of the life-long devotion of one well-meaning average woman, but to give them the immortal, continued devotion of age after age of growing love and wisdom from the best among us who will give successive lives to the service of children because they love them better even than their mothers!



HOW WE WASTE THREE-FOURTHS OF OUR MONEY

The waste of Nature is great, and seems unavoidable: it is Nature's way. She is prodigal of time, of material, of life itself; and seems to have unlimited supplies to draw from. But the waste in our human processes is conspicuously absurd. We submit to it because we are not, in general, awake to what is going on.

Recent spasms of civic investigation have revealed to us one large source of waste in the dishonest use of public money. We are taxed more than is necessary to meet expenses in no way essential to good government. Ten per cent is a moderate allowance for this loss.

We waste more largely and less noticeably in carelessness of our natural resources, as is now beginning to be realized. Waste of timber is followed by waste of water, and that by waste of land. The earth's surface of arable soil is being washed into the ocean at a wholly unnecessary rate, the foundation of all wealth—of our very life on earth—thus slipping away from us unobserved. Every barren, naked hill is a ruined garden; every yellow, muddy river is leaking gold dust from our pockets; every choked harbor is a loss in money. Another ten per cent is scant allowance for this.

The waste of sewage in almost every city so provided, as well as the loss of the same valuable fertilizing material in smaller places, is grotesquely foolish. If we saw a farmer gathering all the material from his stables and cow sheds and throwing it into the sea, we should think he was a fool. We in towns and cities are just as foolish in wholesale waste of what is worth good money to the farmer. The sale of this material by any great city, together with the sale of its garbage, would be a large and steady source of income. At present we pay out large sums for sewage systems to throw away this product, and pay further sums to persons to take away the garbage and other refuse. We then, to accumulate idiocy, pay more large sums to dredge out the harbors we have ourselves obstructed, and furthermore charge ourselves with a heavy death rate and a burden of disease from the effects of the defiled water and poisoned fish—defiled and poisoned by ourselves. Taken altogether this makes another ten per cent. of our wealth wasted. (All these sums are arbitrary, but well below what they would really amount to.)

We pay very heavily to support our public institutions for the defective, crippled and criminal population—in terrible numbers and increasing. Practically all this is pure waste of money—to say nothing of the loss and suffering to humanity. Prisons, hospitals, insane asylums, poor houses, and the like cost the community a prodigious amount.

This is very largely unnecessary. Our criminal population is made—not born! The born criminal belongs in the hospital or asylum. Our crippled and blind are mainly made so by vicious parents—and all that contributes to vice can be avoided. It is a tremendous expense to produce and maintain such a lot of poor human stock—and it is wholly unnecessary—the most utter waste. We will call it another ten per cent.

Our all too numerous diseases with their premature deaths constitute another heavy loss. The waste of human life force in the infant mortality alone is enormous. The cost of medicine, of doctors, of undertakers, of graveyard rents; the loss of services of those prematurely taken from us—all this is a groaning burden of pain and loss amounting easily to another ten per cent.

We lose by fire, unnecessarily, other huge sums—and fire loss is absolute; there is no "come back," no compensating circumstance. More human life is lost in fighting fire. In this, and in the terrible death roll from accident in mill and mine and railroad, we lose in money more than another ten per cent.

In the foolishness of throat-cutting competition with all its multiplication of plant and service, its interruptions and interference and delay, another ten per cent is gone—and more. In the general inadequacy of our people—low grade people where we might have high grade ones, like poor stock in cows or hens, or poor kinds of corn or wheat instead of first-class varieties, we waste again good ten per cent—and more. Also in the blind, careless assortment of occupation where people work grudgingly at what they do not like we lose largely. The vigorous output of happy, well placed workers would be worth ten per cent. added to our present wealth.

Then comes our method of domestic industry in which we waste forty-three per cent. of the productive labor of the world—and three-fourths of our living expenses.

Put these all together—and every one of them is modestly within the mark—and three-fourths is a small allowance to cover our wastes. Isn't it time we had a Social Secretary and a Financial Expert to teach us a few things?



OUR ANDROCENTRIC CULTURE; OR, THE MAN-MADE WORLD

XIV.

A HUMAN WORLD.

In the change from the dominance of one sex to the equal power of two, to what may we look forward? What effect upon civilization is to be expected from the equality of womanhood in the human race?

To put the most natural question first—what will men lose by it? Many men are genuinely concerned about this; fearing some new position of subservience and disrespect. Others laugh at the very idea of change in their position, relying as always on the heavier fist. So long as fighting was the determining process, the best fighter must needs win; but in the rearrangement of processes which marks our age, superior physical strength does not make the poorer wealthy, nor even the soldier a general.

The major processes of life to-day are quite within the powers of women; women are fulfilling their new relations more and more successfully; gathering new strength, new knowledge, new ideals. The change is upon us; what will it do to men?

No harm.

As we are a monogamous race, there will be no such drastic and cruel selection among competing males as would eliminate the vast majority as unfit. Even though some be considered unfit for fatherhood, all human life remains open to them. Perhaps the most important feature of this change comes in right here; along this old line of sex-selection, replacing that power in the right hands, and using it for the good of the race.

The woman, free at last, intelligent, recognizing her real place and responsibility in life as a human being, will be not less, but more, efficient as a mother. She will understand that, in the line of physical evolution, motherhood is the highest process; and that her work, as a contribution to an improved race, must always involve this great function. She will see that right parentage is the purpose of the whole scheme of sex-relationship, and act accordingly.

In our time, his human faculties being sufficiently developed, civilized man can look over and around his sex limitations, and begin to see what are the true purposes and methods of human life.

He is now beginning to learn that his own governing necessity of Desire is not the governing necessity of parentage, but only a contributory tendency; and that, in the interests of better parentage, motherhood is the dominant factor, and must be so considered.

In slow reluctant admission of this fact, man heretofore has recognized one class of women as mothers; and has granted them a varying amount of consideration as such; but he has none the less insisted on maintaining another class of women, forbidden motherhood, and merely subservient to his desires; a barren, mischievous unnatural relation, wholly aside from parental purposes, and absolutely injurious to society. This whole field of morbid action will be eliminated from human life by the normal development of women.

It is not a question of interfering with or punishing men; still less of interfering with or punishing women; but purely a matter of changed education and opportunity for every child.

Each and all shall be taught the real nature and purpose of motherhood; the real nature and purpose of manhood; what each is for, and which is the more important. A new sense of the power and pride of womanhood will waken; a womanhood no longer sunk in helpless dependence upon men; no longer limited to mere unpaid house-service; no longer blinded by the false morality which subjects even motherhood to man's dominance; but a womanhood which will recognize its pre-eminent responsibility to the human race, and live up to it. Then, with all normal and right competition among men for the favor of women, those best fitted for fatherhood will be chosen. Those who are not chosen will live single—perforce.

Many, under the old mistaken notion of what used to be called the "social necessity" of prostitution, will protest at the idea of its extinction.

"It is necessary to have it," they will say.

"Necessary to whom?"

Not to the women hideously sacrificed to it, surely.

Not to society, honey-combed with diseases due to this cause.

Not to the family, weakened and impoverished by it.

To whom then? To the men who want it?

But it is not good for them, it promotes all manner of disease, of vice, of crime. It is absolutely and unquestionably a "social evil."

An intelligent and powerful womanhood will put an end to this indulgence of one sex at the expense of the other; and to the injury of both.

In this inevitable change will lie what some men will consider a loss. But only those of the present generation. For the sons of the women now entering upon this new era of world life will be differently reared. They will recognize the true relation of men to the primal process; and be amazed that for so long the greater values have been lost sight of in favor of the less.

This one change will do more to promote the physical health and beauty of the race; to improve the quality of children born, and the general vigor and purity of social life, than any one measure which could be proposed. It rests upon a recognition of motherhood as the real base and cause of the family; and dismisses to the limbo of all outworn superstition that false Hebraic and grossly androcentric doctrine that the woman is to be subject to the man, and that he shall rule over her. He has tried this arrangement long enough—to the grievous injury of the world. A higher standard of happiness will result; equality and mutual respect between parents; pure love, undefiled by self-interests on either side; and a new respect for Childhood.

With the Child, seen at last to be the governing purpose of this relation, with all the best energies of men and women bent on raising the standard of life for all children, we shall have a new status of family life which will be clean and noble, and satisfying to all its members.

The change in all the varied lines of human work is beyond the powers of any present day prophet to forecast with precision. A new grade of womanhood we can clearly foresee; proud, strong, serene, independent; great mothers of great women and great men. These will hold high standards and draw men up to them; by no compulsion save nature's law of attraction. A clean and healthful world, enjoying the taste of life as it never has since racial babyhood, with homes of quiet and content—this we can foresee.

Art—in the extreme sense will perhaps always belong most to men. It would seem as if that ceaseless urge to expression, was, at least originally, most congenial to the male. But applied art, in every form, and art used directly for transmission of ideas, such as literature, or oratory, appeals to women as much, if not more, than to men.

We can make no safe assumption as to what, if any, distinction there will be in the free human work of men and women, until we have seen generation after generation grow up under absolutely equal conditions. In all our games and sports and minor social customs, such changes will occur as must needs follow upon the rising dignity alloted to the woman's temperament, the woman's point of view; not in the least denying to men the fullest exercise of their special powers and preferences; but classifying these newly, as not human—merely male. At present we have pages or columns in our papers, marked as "The Woman's Page" "Of Interest to Women," and similar delimiting titles. Similarly we might have distinctly masculine matters so marked and specified; not assumed as now to be of general human interest.

The effect of the change upon Ethics and Religion is deep and wide. With the entrance of women upon full human life, a new principle comes into prominence; the principle of loving service. That this is the governing principle of Christianity is believed by many; but an androcentric interpretation has quite overlooked it; and made, as we have shown, the essential dogma of their faith the desire of an eternal reward and the combat with an eternal enemy.

The feminine attitude in life is wholly different. As a female she has merely to be herself and passively attract; neither to compete nor to pursue; as a mother her whole process is one of growth; first the development of the live child within her, and the wonderful nourishment from her own body; and then all the later cultivation to make the child grow; all the watching, teaching, guarding, feeding. In none of this is there either desire, combat, or self-expression. The feminine attitude, as expressed in religion, makes of it a patient practical fulfillment of law; a process of large sure improvements; a limitless comforting love and care.

This full assurance of love and of power; this endless cheerful service; the broad provision for all people; rather than the competitive selection of a few "victors;" is the natural presentation of religious truth from the woman's viewpoint. Her governing principle being growth and not combat; her main tendency being to give and not to get; she more easily and naturally lives and teaches these religious principles. It is for this reason that the broader gentler teaching of the Unitarian and Universalist sects have appealed so especially to women, and that so many women preach in their churches.

This principle of growth, as applied and used in general human life will work to far other ends than those now so painfully visible.

In education, for instance, with neither reward nor punishment as spur or bait; with no competition to rouse effort and animosity, but rather with the feeling of a gardener towards his plants; the teacher will teach and the children learn, in mutual ease and happiness. The law of passive attraction applies here, leading to such ingenuity in presentation as shall arouse the child's interest; and, in the true spirit of promoting growth, each child will have his best and fullest training, without regard to who is "ahead" of him, or her, or who "behind."

We do not sadly measure the cabbage-stalk by the corn-stalk, and praise the corn for getting ahead of the cabbage—nor incite the cabbage to emulate the corn. We nourish both, to its best growth—and are the richer.

That every child on earth shall have right conditions to make the best growth possible to it; that every citizen, from birth to death, shall have a chance to learn all he or she can assimilate, to develop every power that is in them—for the common good—this will be the aim of education, under human management.

In the world of "society" we may look for very radical changes.

With all women full human beings, trained and useful in some form of work; the class of busy idlers, who run about forever "entertaining" and being "entertained" will disappear as utterly as will the prostitute. No woman with real work to do could have the time for such petty amusements; or enjoy them if she did have time. No woman with real work to do, work she loved and was well fitted for, work honored and well-paid, would take up the Unnatural Trade. Genuine relaxation and recreation, all manner of healthful sports and pastimes, beloved of both sexes to-day, will remain, of course; but the set structure of "social functions"—so laughably misnamed—will disappear with the "society women" who make it possible. Once active members of real Society; no woman could go back to "society," any more than a roughrider could return to a hobbyhorse.

New development in dress, wise, comfortable, beautiful, may be confidently expected, as woman becomes more human. No fully human creature could hold up its head under the absurdities our women wear to-day—and have worn for dreary centuries.

So on through all the aspects of life we may look for changes, rapid and far-reaching; but natural and all for good. The improvement is not due to any inherent moral superiority of women; nor to any moral inferiority of men; men at present, as more human, are ahead of women in all distinctly human ways; yet their maleness, as we have shown repeatedly, warps and disfigures their humanness. The woman, being by nature the race-type; and her feminine functions being far more akin to human functions than are those essential to the male; will bring into human life a more normal influence.

Under this more normal influence our present perversities of functions will, of course, tend to disappear. The directly serviceable tendency of women, as shown in every step of their public work, will have small patience with hoary traditions of absurdity. We need but look at long recorded facts to see what women do—or try to do, when they have opportunity. Even in their crippled, smothered past, they have made valiant efforts—not always wise—in charity and philanthropy.

In our own time this is shown through all the length and breadth of our country, by the Woman's Clubs. Little groups of women, drawing together in human relation, at first, perhaps, with no better purpose than to "improve their minds," have grown and spread; combined and federated; and in their great reports, representing hundreds of thousands of women—we find a splendid record of human work. They strive always to improve something, to take care of something, to help and serve and benefit. In "village improvement," in traveling libraries, in lecture courses and exhibitions, in promoting good legislation; in many a line of noble effort our Women's Clubs show what women want to do.

Men do not have to do these things through their clubs, which are mainly for pleasure; they can accomplish what they wish to through regular channels. But the character and direction of the influence of women in human affairs is conclusively established by the things they already do and try to do. In those countries, and in our own states, where they are already full citizens, the legislation introduced and promoted by them is of the same beneficent character. The normal woman is a strong creature, loving and serviceable. The kind of woman men are afraid to entrust with political power, selfish, idle, over-sexed, or ignorant and narrow-minded, is not normal, but is the creature of conditions men have made. We need have no fear of her, for she will disappear with the conditions which created her.

In older days, without knowledge of the natural sciences, we accepted life as static. If, being born in China, we grew up with foot-bound women, we assumed that women were such, and must so remain. Born in India, we accepted the child-wife, the pitiful child-widow, the ecstatic suttee, as natural expressions of womanhood. In each age, each country, we have assumed life to be necessarily what it was—a moveless fact.

All this is giving way fast in our new knowledge of the laws of life. We find that Growth is the eternal law, and that even rocks are slowly changing. Human life is seen to be as dynamic as any other form; and the most certain thing about it is that it will change. In the light of this knowledge we need no longer accept the load of what we call "sin;" the grouped misery of poverty, disease and crime; the cumbrous, inefficatious, wasteful processes of life today, as needful or permanent.

We have but to learn the real elements in humanity; its true powers and natural characteristics; to see wherein we are hampered by the wrong ideas and inherited habits of earlier generations, and break loose from them—then we can safely and swiftly introduce a far nobler grade of living.

Of all crippling hindrances in false ideas, we have none more universally mischievous than this root error about men and women. Given the old androcentric theory, and we have an androcentric culture—the kind we so far know; this short stretch we call "history;" with its proud and pitiful record. We have done wonders of upward growth—for growth is the main law, and may not be wholly resisted. But we have hindered, perverted, temporarily checked that growth, age after age; and again and again has a given nation, far advanced and promising, sunk to ruin, and left another to take up its task of social evolution; repeat its errors—and its failure.

One major cause of the decay of nations is "the social evil"—a thing wholly due to the androcentric culture. Another steady endless check is warfare—due to the same cause. Largest of all is poverty; that spreading disease which grows with our social growth and shows most horribly when and where we are most proud, keeping step, as it were, with private wealth. This too, in large measure, is due to the false ideas on industry and economics, based, like the others mentioned, on a wholly masculine view of life.

By changing our underlying theory in this matter we change all the resultant assumptions; and it is this alteration in our basic theory of life which is being urged.

The scope and purpose of human life is entirely above and beyond the field of sex relationship. Women are human beings, as much as men, by nature; and as women, are even more sympathetic with human processes. To develop human life in its true powers we need full equal citizenship for women.

The great woman's movement and labor movement of to-day are parts of the same pressure, the same world-progress. An economic democracy must rest on a free womanhood; and a free womanhood inevitably leads to an economic democracy.



THE NUN IN THE KITCHEN

When you gaze upon a row of large, beautiful houses; those "residences" to which the citizen "points with pride;" those "homes" which form our ideal of life's fulfillment; bear this in mind:

For every one of those proud, spacious mansions must exist somewhere one or more huts or hovels or crowded city tenements.

Why? To furnish from the daughters of the poor the servants necessary to maintain such a domicile. So long as each woman performed with her own hands the labors of the home; there were physical limits to the size and splendor of that building.

The Palace has its slaves, the Castle its serfs, and the capacious mansions of today owe their splendor—yes, their very existence—to the nun in the kitchen.

"Why nun?" you will ask. Because in entering our service she is required to be poor, chaste and submissive; she gives up home and family; hers is a consecrated life—consecrated to the physical comfort of our families.

We expect our servants to be women as a matter of course: are not women made to serve? As a matter of fact, they are. That is, they are made to serve children, but we make them serve men. And since a married woman must serve her own husband exclusively, we must have unmarried women to serve other women's husbands! Hence the demand for maid service; hence the constant—though futile—effort to prevent our maids from marrying; and hence—this we have hitherto utterly overlooked—the continuous inadequacy of that service.

Thus an endless procession of incompetent young people—necessarily incompetent—is forever passing in and out of our back doors; and our domestic life—its health and happiness—is built upon these shifting sands!

When slaves were owned we had a secure foundation, such as it was; but the present servant is not held by a chain or collar, and as she flits through the kitchen—either slowly or swiftly—the mistress of the mansion is drawn upon, in varying degree, to be a stop-gap.

The family and the home are far too important to our happiness to be left at the mercy of such a fleeting crowd of errant damosels. Affection and obedience they may give—or may not—but competence does not come to ignorant youth. We need, to keep the world well fed and really clean, skilled, specialized, experienced, well-paid workers; and it is none of our business whether they are married or single.



LETTERS FROM SUBSCRIBERS

Being wholly unable to respond individually to the kind and helpful letters, I wish here to personally thank each friend for his or her really important contributions to the establishment of this magazine.

It is the rich response which gives assurance that the work is worth doing, and that it reaches those for whom it is written.

CHARLOTTE PERKINS GILMAN.



COMMENT AND REVIEW

THE CENTURY OF THE CHILD

This is the well chosen title for one of the most important books of this Twentieth Century, written by Ellen Key, that great Swedish woman who so intensely loves "the child," a book which has set all Europe thinking, has revolutionized the attitude of mind of thousands of young women, and filled thousands of old ones with vain remorse.

In Germany a very considerable movement among girls of the upper classes, involving a new attitude towards marriage and maternity, has resulted from this one work.

I take a special, personal interest in it because my "Woman and Economics" was held to represent the opposite pole of thought regarding women from that of this book.

What is Miss Key's position?

She holds that "the child" is the most important of personages, that life should all be bent to its service, that the woman's one, all-inclusive purpose is the right bearing and rearing of children. She shows how painfully inadequate is our present provision for child culture, how unprepared is the average mother, how unsuitable the atmosphere of the average home and also of the average school; and makes searching comment on our methods of teaching—especially in teaching religion.

Her chapter on "The Education of the Child" is so important that it has been taken out and made a book by itself.

There is present throughout the book a deep sincerity, a boundless love and sympathy, and evidence of the widest and most searching observation. It throws a relentless light on our cheap and trivial way of facing the gravest issues of life, and should stir every woman's heart to new enthusiasm for the power and glory of motherhood.

The most controversial chapters—to most of us—are the first, in which marriage is discussed, and the one on religion; but to my mind the most important question here, as in all deep study of child culture, is this: Is the mother the best person to supply the entire care for and culture of the child?

Miss Key holds that she is. For that reason she deprecates any education, any profession, any interest or purpose in a woman's life which at all interferes with this primal claim of motherhood. She allows to women the right, as individuals, to forego motherhood and develop their egos as they will; but of women as a class she demands the most entire consecration to this function. Her requirements are soul-absorbing and exclusive of all others. It is not alone in the hours spent with the child that the mother should be at work upon him, but in every waking hour—in her work and rest times—the child should be always on her heart, and she should ceaselessly revolve in her mind the problems of her work as a mother.

The book is a determined protest against the present tendency to specialization among women: it is thrown up like a rampart against the rising tide of independence and free human life demanded by the girls of today—and its strength lies in the deep truth of its attitude towards the child.

It is true that the child is the most important personage. In him—in her—must appear the inherited growth of the world. Unless our children are born better, born stronger, born cleaner and more beautiful than we, the race does not progress. And unless the first years are rightly treated, we lose in wrong education much of the fruit of right breeding.

It is true that we need among women a new, strong, clear "class conscious" motherhood which shall recognize that this deep duty is superior to that of the wife; that it is woman's worst crime to consent to bear children of vicious, diseased fathers; that it is woman's first duty, not merely to reproduce, but to improve the human race.

So far I am in hearty agreement with Ellen Key, and congratulate the world of to-day upon her book. She herself is a "human mother," a "social mother," loving children because they are children not because they are her own. Such love, such high intelligence and insight, such quenchless enthusiasm, are in themselves the proof that wise and beneficial child-service may be given by extra-maternal hearts, heads and hands. Wherein I disagree with this world-helper will be found in a few remarks on "The New Motherhood," elsewhere in these pages.

*

I was asked by a justly indignant subscriber to review Molly Elliot Sewell's amazing performance in the September "Atlantic" called "The Ladies' Battle," and replied at the time that I had not seen the article. Since then I have, and am glad to say a few words on a matter the only importance of which is that The Atlantic Monthly should have committed itself to such a presentation.

There is but one reasonable way to oppose Woman Suffrage today: that is to bring definite proof that it has worked for evil in the states and countries where it has been long in practice. This means not merely to show that evil still exists in these communities, or even that some women take part in it: it must be shown that new or greater evils exist, and that these are proven due to use of the ballot by women. We have yet to wait for such legitimate opposition.

This effort of Miss Sewall's, like all the others, consists almost wholly of prophesies of horror as to the supositious effects of an untried process, and where she does bring definite charges of corrupt behavior in a woman suffrage state, the corruption charged is one common to man suffrage everywhere, and is in no way attributable to the presence of voting women. Her anti-suffrage opinions, quoted from these states, can be overwhelmingly outnumbered by pro-suffrage ones from equally good sources.

She repeatedly alludes to woman suffrage as "a stupendous governmental change," "the overturning of the social order which woman suffrage would work," and other similar alarmist phrases; yet, as a matter of fact, women have voted more than a generation, and are now voting, in various of our states and in foreign countries all over the world without the slightest "governmental change" or "overturning of social order" other than a gradual improvement through legitimate legislation.

The notable essence of this paper lies in two statements, advanced with the utmost solemnity as "basic principles" and "basic reasons," whereas they might both be dismissed by sweeping legal exclusion as "incompetent, irrelevant and immaterial."

First, no electorate has ever existed, or ever can exist, which cannot execute its own laws.

Second, no voter has ever claimed, or ever can claim, maintenance from another voter.

To dismiss the second with an airy wave of the hand, us its merely inquire if it is a fact that in our four woman suffrage states married women have no legal claim to support from their husbands? As a matter of fact, they have. Therefore it is apparent that even now in this country, as in many others, one voter has claimed, does claim, and succeeds in getting, maintenance from another voter. Exit the second "basic reason."

The first one looks quite formidable. It calls up in one's mind a peculiar alignment of the sexes in which all the women voters are segregated and opposed to all the men voters and that this all-woman vote is on some matter which concerns all men, and that all men utterly object to doing what all women want them to do, and that all women could not make all men do what they wanted them to do—against their wills. Perhaps they couldn't. Perhaps they could. There are more ways of coercing them than by brute force. But in any case what has this preposterous vagary to do with woman suffrage?

Have the women voters of any state or country ever united as a body against the men voters? Is there any reason to suppose that they ever will? There are some measures, as in dealing with the social evil, wherein women might conceivably vote "solid" against a considerable number of men; but even then there would remain a large proportion of wise and good men on the side of virtue and health—and this proportion is increasing daily. Decisions made by all women on questions of this sort could be efficiently enforced by them.

The absurdity of this first "basic proposition" is in its innocent assumption of flatly opposing interests between men and women, whereas most of their interests are identical. In following out her grisly fears of valiant man forcibly preventing womankind from voting, our authoress again forgets existing facts and again surrenders herself to gloomy prediction.

"A dozen ruffians at a single polling place could prevent a hundred women from depositing a single ballot," she says.

Yes. But do they?

A dozen ruffians could do alarming damage to a hundred women almost anywhere if the women had no guns. Has Mrs. Seawell ever had the pleasure of observing the absence of "ruffians" at the polling places in Woman Suffrage states? She seems to imagine that women, in acquiring the ballot, instantly thereby lose, not only all their male relatives, but the protection of the law, and become a species of "enemy," with men, terrified and enraged, banded together against them—which is a childish absurdity.

The errors of fact in this article are gross and unpardonable. If Mrs. Seawell had ever examined "The Woman's Bible" she would have noticed that it was not "Miss Anthony's," but was undertaken by Mrs. Elizabeth Cady Stanton with collaboration of some others, and that it was not an attempt to make the Bible a "suffrage document" but to show how it discriminated against women.

She alleges that the divorce rate is "practically higher" in the four suffrage states than in any others in the Union whereas Wyoming is the one state where divorce has decreased rather than increased. She speaks of Colorado as having had "more than thirty years of suffrage" whereas it was only introduced in 1893.

Any person capable of real interest in this question of practical politics and world improvement are urged to concentrate their study, not on the most fiercely sentimental presentation of what woman suffrage will do or will not do, but on the numerous and easily accessible facts as to what it really does, information concerning which can be readily obtained at the National Woman Suffrage Headquarters, 505 Fifth avenue, New York city.

*

In the preliminary announcement of this magazine, twelve short articles were promised by name.

As the months came round, other matters arose for attention, other articles were urgent, and this arbitrary set was much in the way.

One, The Nun in the Kitchen, was seized upon by another magazine. They wanted the title particularly, so it was given them—and the price thereof goeth to feed the Forerunner. But, being a much larger magazine, they benevolently allowed the same name and a similar article to appear in these modest pages.

The others, "Our Overworked Instincts" and "How We Waste Three-Fourths of Our Money" being promised, are now printed, altogether and with most gratifying brevity, their length never having been specified. The New Year is not going to be hampered with any such too previous announcements.

*

We mean to carry lists of books useful to our readers. We wish to prove that it will pay publishers to advertise with us. If you order any book reviewed here, please send your order to THE FORERUNNER.

"Pure Sociology," by Lester F. Ward, Macmillan, Pub., $4.00.

"Hygiene and Morality," by Lavina L. Dock, R.N., G. P. Putnam's Sons, Pub., $1.25.

"Marriage as a Trade," by Cicely Hamilton, Moffat, Yard & Co., Pub., $1.25.

"To-day's Problems." Trade Union Book Concern. Chicago, Ill.

"The Century of the Child," by Ellen Key; G. P. Putnam's Sons., Pub., $1.50.



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This touches upon one of the most vivid and vital of our age problems; and has more than one kind of love story in it. Also, published serially, her next book,

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