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The Best Collection of Emma Goldman
Anarchism & Other Essays
Marriage and Love
Mother Earth, Vol. 1 No. 1, March 1906
Mother Earth, Vol. 1 No. 2, April 1906
Mother Earth, Vol. 1 No. 3, May 1906
Mother Earth, Vol. 2 June
Marriage and Love, by Emma Goldman
Marriage and Love
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MARRIAGE AND LOVE
The popular notion about marriage and love is that they are synonymous, that they spring from the same motives, and cover the same human needs. Like most popular notions this also rests not on actual facts, but on superstition.
Marriage and love have nothing in common; they are as far apart as the poles; are, in fact, antagonistic to each other. No doubt some marriages have been the result of love. Not, however, because love could assert itself only in marriage; much rather is it because few people can completely outgrow a convention. There are today large numbers of men and women to whom marriage is naught but a farce, but who submit to it for the sake of public opinion. At any rate, while it is true that some marriages are based on love, and while it is equally true that in some cases love continues in married life, I maintain that it does so regardless of marriage, and not because of it.
On the other hand, it is utterly false that love results from marriage. On rare occasions one does hear of a miraculous case of a married couple falling in love after marriage, but on close examination it will be found that it is a mere adjustment to the inevitable. Certainly the growing-used to each other is far away from the spontaneity, the intensity, and beauty of love, without which the intimacy of marriage must prove degrading to both the woman and the man.
Marriage is primarily an economic arrangement, an insurance pact. It differs from the ordinary life insurance agreement only in that it is more binding, more exacting. Its returns are insignificantly small compared with the investments. In taking out an insurance policy one pays for it in dollars and cents, always at liberty to discontinue payments. If, however, woman's premium is a husband, she pays for it with her name, her privacy, her self-respect, her very life, "until death doth part." Moreover, the marriage insurance condemns her to life-long dependency, to parasitism, to complete uselessness, individual as well as social. Man, too, pays his toll, but as his sphere is wider, marriage does not limit him as much as woman. He feels his chains more in an economic sense.
Thus Dante's motto over Inferno applies with equal force to marriage. "Ye who enter here leave all hope behind."
That marriage is a failure none but the very stupid will deny. One has but to glance over the statistics of divorce to realize how bitter a failure marriage really is. Nor will the stereotyped Philistine argument that the laxity of divorce laws and the growing looseness of woman account for the fact that: first, every twelfth marriage ends in divorce; second, that since 1870 divorces have increased from 28 to 73 for every hundred thousand population; third, that adultery, since 1867, as ground for divorce, has increased 270.8 per cent.; fourth, that desertion increased 369.8 per cent.
Added to these startling figures is a vast amount of material, dramatic and literary, further elucidating this subject. Robert Herrick, in Together; Pinero, in Mid-Channel; Eugene Walter, in Paid in Full, and scores of other writers are discussing the barrenness, the monotony, the sordidness, the inadequacy of marriage as a factor for harmony and understanding.
The thoughtful social student will not content himself with the popular superficial excuse for this phenomenon. He will have to dig down deeper into the very life of the sexes to know why marriage proves so disastrous.
Edward Carpenter says that behind every marriage stands the life-long environment of the two sexes; an environment so different from each other that man and woman must remain strangers. Separated by an insurmountable wall of superstition, custom, and habit, marriage has not the potentiality of developing knowledge of, and respect for, each other, without which every union is doomed to failure.
Henrik Ibsen, the hater of all social shams, was probably the first to realize this great truth. Nora leaves her husband, not--as the stupid critic would have it--because she is tired of her responsibilities or feels the need of woman's rights, but because she has come to know that for eight years she had lived with a stranger and borne him children. Can there be anything more humiliating, more degrading than a life-long proximity between two strangers? No need for the woman to know anything of the man, save his income. As to the knowledge of the woman--what is there to know except that she has a pleasing appearance? We have not yet outgrown the theologic myth that woman has no soul, that she is a mere appendix to man, made out of his rib just for the convenience of the gentleman who was so strong that he was afraid of his own shadow.
Perchance the poor quality of the material whence woman comes is responsible for her inferiority. At any rate, woman has no soul--what is there to know about her? Besides, the less soul a woman has the greater her asset as a wife, the more readily will she absorb herself in her husband. It is this slavish acquiescence to man's superiority that has kept the marriage institution seemingly intact for so long a period. Now that woman is coming into her own, now that she is actually growing aware of herself as a being outside of the master's grace, the sacred institution of marriage is gradually being undermined, and no amount of sentimental lamentation can stay it.
From infancy, almost, the average girl is told that marriage is her ultimate goal; therefore her training and education must be directed towards that end. Like the mute beast fattened for slaughter, she is prepared for that. Yet, strange to say, she is allowed to know much less about her function as wife and mother than the ordinary artisan of his trade. It is indecent and filthy for a respectable girl to know anything of the marital relation. Oh, for the inconsistency of respectability, that needs the marriage vow to turn something which is filthy into the purest and most sacred arrangement that none dare question or criticize. Yet that is exactly the attitude of the average upholder of marriage. The prospective wife and mother is kept in complete ignorance of her only asset in the competitive field--sex. Thus she enters into life-long relations with a man only to find herself shocked, repelled, outraged beyond measure by the most natural and healthy instinct, sex. It is safe to say that a large percentage of the unhappiness, misery, distress, and physical suffering of matrimony is due to the criminal ignorance in sex matters that is being extolled as a great virtue. Nor is it at all an exaggeration when I say that more than one home has been broken up because of this deplorable fact.
If, however, woman is free and big enough to learn the mystery of sex without the sanction of State or Church, she will stand condemned as utterly unfit to become the wife of a "good" man, his goodness consisting of an empty brain and plenty of money. Can there be anything more outrageous than the idea that a healthy, grown woman, full of life and passion, must deny nature's demand, must subdue her most intense craving, undermine her health and break her spirit, must stunt her vision, abstain from the depth and glory of sex experience until a "good" man comes along to take her unto himself as a wife? That is precisely what marriage means. How can such an arrangement end except in failure? This is one, though not the least important, factor of marriage, which differentiates it from love.
Ours is a practical age. The time when Romeo and Juliet risked the wrath of their fathers for love, when Gretchen exposed herself to the gossip of her neighbors for love, is no more. If, on rare occasions, young people allow themselves the luxury of romance, they are taken in care by the elders, drilled and pounded until they become "sensible."
The moral lesson instilled in the girl is not whether the man has aroused her love, but rather is it, "How much?" The important and only God of practical American life: Can the man make a living? can he support a wife? That is the only thing that justifies marriage. Gradually this saturates every thought of the girl; her dreams are not of moonlight and kisses, of laughter and tears; she dreams of shopping tours and bargain counters. This soul poverty and sordidness are the elements inherent in the marriage institution. The State and the Church approve of no other ideal, simply because it is the one that necessitates the State and Church control of men and women.
Doubtless there are people who continue to consider love above dollars and cents. Particularly is this true of that class whom economic necessity has forced to become self-supporting. The tremendous change in woman's position, wrought by that mighty factor, is indeed phenomenal when we reflect that it is but a short time since she has entered the industrial arena. Six million women wage workers; six million women, who have the equal right with men to be exploited, to be robbed, to go on strike; aye, to starve even. Anything more, my lord? Yes, six million wage workers in every walk of life, from the highest brain work to the mines and railroad tracks; yes, even detectives and policemen. Surely the emancipation is complete.
Yet with all that, but a very small number of the vast army of women wage workers look upon work as a permanent issue, in the same light as does man. No matter how decrepit the latter, he has been taught to be independent, self-supporting. Oh, I know that no one is really independent in our economic treadmill; still, the poorest specimen of a man hates to be a parasite; to be known as such, at any rate.
The woman considers her position as worker transitory, to be thrown aside for the first bidder. That is why it is infinitely harder to organize women than men. "Why should I join a union? I am going to get married, to have a home." Has she not been taught from infancy to look upon that as her ultimate calling? She learns soon enough that the home, though not so large a prison as the factory, has more solid doors and bars. It has a keeper so faithful that naught can escape him. The most tragic part, however, is that the home no longer frees her from wage slavery; it only increases her task.
According to the latest statistics submitted before a Committee "on labor and wages, and congestion of population," ten per cent.of the wage workers in New York City alone are married, yet they must continue to work at the most poorly paid labor in the world. Add to this horrible aspect the drudgery of housework, and what remains of the protection and glory of the home? As a matter of fact, even the middle-class girl in marriage can not speak of her home, since it is the man who creates her sphere. It is not important whether the husband is a brute or a darling. What I wish to prove is that marriage guarantees woman a home only by the grace of her husband. There she moves about in his home, year after year, until her aspect of life and human affairs becomes as flat, narrow, and drab as her surroundings. Small wonder if she becomes a nag, petty, quarrelsome, gossipy, unbearable, thus driving the man from the house. She could not go, if she wanted to; there is no place to go. Besides, a short period of married life, of complete surrender of all faculties, absolutely incapacitates the average woman for the outside world. She becomes reckless in appearance, clumsy in her movements, dependent in her decisions, cowardly in her judgment, a weight and a bore, which most men grow to hate and despise. Wonderfully inspiring atmosphere for the bearing of life, is it not?
But the child, how is it to be protected, if not for marriage? After all, is not that the most important consideration? The sham, the hypocrisy of it! Marriage protecting the child, yet thousands of children destitute and homeless. Marriage protecting the child, yet orphan asylums and reformatories overcrowded, the Society for the Prevention of Cruelty to Children keeping busy in rescuing the little victims from "loving" parents, to place them under more loving care, the Gerry Society. Oh, the mockery of it!
Marriage may have the power to bring the horse to water, but has it ever made him drink? The law will place the father under arrest, and put him in convict's clothes; but has that ever stilled the hunger of the child? If the parent has no work, or if he hides his identity, what does marriage do then? It invokes the law to bring the man to "justice," to put him safely behind closed doors; his labor, however, goes not to the child, but to the State. The child receives but a blighted memory of its father's stripes.
As to the protection of the woman,--therein lies the curse of marriage. Not that it really protects her, but the very idea is so revolting, such an outrage and insult on life, so degrading to human dignity, as to forever condemn this parasitic institution.
It is like that other paternal arrangement--capitalism. It robs man of his birthright, stunts his growth, poisons his body, keeps him in ignorance, in poverty, and dependence, and then institutes charities that thrive on the last vestige of man's self-respect.
The institution of marriage makes a parasite of woman, an absolute dependent. It incapacitates her for life's struggle, annihilates her social consciousness, paralyzes her imagination, and then imposes its gracious protection, which is in reality a snare, a travesty on human character.
If motherhood is the highest fulfillment of woman's nature, what other protection does it need, save love and freedom? Marriage but defiles, outrages, and corrupts her fulfillment. Does it not say to woman, Only when you follow me shall you bring forth life? Does it not condemn her to the block, does it not degrade and shame her if she refuses to buy her right to motherhood by selling herself? Does not marriage only sanction motherhood, even though conceived in hatred, in compulsion? Yet, if motherhood be of free choice, of love, of ecstasy, of defiant passion, does it not place a crown of thorns upon an innocent head and carve in letters of blood the hideous epithet, Bastard? Were marriage to contain all the virtues claimed for it, its crimes against motherhood would exclude it forever from the realm of love.
Love, the strongest and deepest element in all life, the harbinger of hope, of joy, of ecstasy; love, the defier of all laws, of all conventions; love, the freest, the most powerful moulder of human destiny; how can such an all-compelling force be synonymous with that poor little State and Church-begotten weed, marriage?
Free love? As if love is anything but free! Man has bought brains, but all the millions in the world have failed to buy love. Man has subdued bodies, but all the power on earth has been unable to subdue love. Man has conquered whole nations, but all his armies could not conquer love. Man has chained and fettered the spirit, but he has been utterly helpless before love. High on a throne, with all the splendor and pomp his gold can command, man is yet poor and desolate, if love passes him by. And if it stays, the poorest hovel is radiant with warmth, with life and color. Thus love has the magic power to make of a beggar a king. Yes, love is free; it can dwell in no other atmosphere. In freedom it gives itself unreservedly, abundantly, completely. All the laws on the statutes, all the courts in the universe, cannot tear it from the soil, once love has taken root. If, however, the soil is sterile, how can marriage make it bear fruit? It is like the last desperate struggle of fleeting life against death.
Love needs no protection; it is its own protection. So long as love begets life no child is deserted, or hungry, or famished for the want of affection. I know this to be true. I know women who became mothers in freedom by the men they loved. Few children in wedlock enjoy the care, the protection, the devotion free motherhood is capable of bestowing.
The defenders of authority dread the advent of a free motherhood, lest it will rob them of their prey. Who would fight wars? Who would create wealth? Who would make the policeman, the jailer, if woman were to refuse the indiscriminate breeding of children? The race, the race! shouts the king, the president, the capitalist, the priest. The race must be preserved, though woman be degraded to a mere machine,--and the marriage institution is our only safety valve against the pernicious sex awakening of woman. But in vain these frantic efforts to maintain a state of bondage. In vain, too, the edicts of the Church, the mad attacks of rulers, in vain even the arm of the law. Woman no longer wants to be a party to the production of a race of sickly, feeble, decrepit, wretched human beings, who have neither the strength nor moral courage to throw off the yoke of poverty and slavery. Instead she desires fewer and better children, begotten and reared in love and through free choice; not by compulsion, as marriage imposes. Our pseudo-moralists have yet to learn the deep sense of responsibility toward the child, that love in freedom has awakened in the breast of woman. Rather would she forego forever the glory of motherhood than bring forth life in an atmosphere that breathes only destruction and death. And if she does become a mother, it is to give to the child the deepest and best her being can yield. To grow with the child is her motto; she knows that in that manner alone can she help build true manhood and womanhood.
Ibsen must have had a vision of a free mother, when, with a master stroke, he portrayed Mrs. Alving. She was the ideal mother because she had outgrown marriage and all its horrors, because she had broken her chains, and set her spirit free to soar until it returned a personality, regenerated and strong. Alas, it was too late to rescue her life's joy, her Oswald; but not too late to realize that love in freedom is the only condition of a beautiful life. Those who, like Mrs. Alving, have paid with blood and tears for their spiritual awakening, repudiate marriage as an imposition, a shallow, empty mockery. They know, whether love last but one brief span of time or for eternity, it is the only creative, inspiring, elevating basis for a new race, a new world.
In our present pygmy state love is indeed a stranger to most people. Misunderstood and shunned, it rarely takes root; or if it does, it soon withers and dies. Its delicate fiber can not endure the stress and strain of the daily grind. Its soul is too complex to adjust itself to the slimy woof of our social fabric. It weeps and moans and suffers with those who have need of it, yet lack the capacity to rise to love's summit.
Some day, some day men and women will rise, they will reach the mountain peak, they will meet big and strong and free, ready to receive, to partake, and to bask in the golden rays of love. What fancy, what imagination, what poetic genius can foresee even approximately the potentialities of such a force in the life of men and women. If the world is ever to give birth to true companionship and oneness, not marriage, but love will be the parent.
Mother Earth, Vol. 1 No. 1, March 1906, by Various
Vol. I. MARCH, 1906 No. 1
P. O. Box EMMA GOLDMAN, Publisher 10c. a Copy Madison Sq. Station, N. Y.
Mother Earth E. GOLDMAN and M. BAGINSKI 1
The Song of the Storm-Finch MAXIM GORKY 4
Observations and Comments 5
The Tragedy of Women's Emancipation E. GOLDMAN 9
Try Love GRACE POTTER 18
Without Government MAX BAGINSKI 20
Vive Le Roi FRANCES WAULS BJORKMAN 27
Reflections of a Rich Man 28
Comstockery JOHN R. CORYELL 30
Don Quixote and Hamlet TURGENIEFF 40
On the Banks of Acheron EDWIN BJORKMAN 42
The British Elections and the Labor Parties H. KELLY 44
And You? BOLTON HALL 48
National Atavism INTERNATIONALIST 49
Mine Owners' Revenge M. B. 56
International Review 58
Literary Notes 61
There was a time when men imagined the Earth as the center of the universe. The stars, large and small, they believed were created merely for their delectation. It was their vain conception that a supreme being, weary of solitude, had manufactured a giant toy and put them into possession of it.
When, however, the human mind was illumined by the torch-light of science, it came to understand that the Earth was but one of a myriad of stars floating in infinite space, a mere speck of dust.
Man issued from the womb of Mother Earth, but he knew it not, nor recognized her, to whom he owed his life. In his egotism he sought an explanation of himself in the infinite, and out of his efforts there arose the dreary doctrine that he was not related to the Earth, that she was but a temporary resting place for his scornful feet and that she held nothing for him but temptation to degrade himself. Interpreters and prophets of the infinite sprang into being, creating the "Great Beyond" and proclaiming Heaven and Hell, between which stood the poor, trembling human being, tormented by that priest-born monster, Conscience.
In this frightful scheme, gods and devils waged eternal war against each other with wretched man as the prize of victory; and the priest, self-constituted interpreter of the will of the gods, stood in front of the only refuge from harm and demanded as the price of entrance that ignorance, that asceticism, that self-abnegation which could but end in the complete subjugation of man to superstition. He was taught that Heaven, the refuge, was the very antithesis of Earth, which was the source of sin. To gain for himself a seat in Heaven, man devastated the Earth. Yet she renewed herself, the good mother, and came again each Spring, radiant with youthful beauty, beckoning her children to come to her bosom and partake of her bounty. But ever the air grew thick with mephitic darkness, ever a hollow voice was heard calling: "Touch not the beautiful form of the sorceress; she leads to sin!"
But if the priests decried the Earth, there were others who found in it a source of power and who took possession of it. Then it happened that the autocrats at the gates of Heaven joined forces with the powers that had taken possession of the Earth; and humanity began its aimless, monotonous march. But the good mother sees the bleeding feet of her children, she hears their moans, and she is ever calling to them that she is theirs.
To the contemporaries of George Washington, Thomas Paine and Thomas Jefferson, America appeared vast, boundless, full of promise. Mother Earth, with the sources of vast wealth hidden within the folds of her ample bosom, extended her inviting and hospitable arms to all those who came to her from arbitrary and despotic lands--Mother Earth ready to give herself alike to all her children. But soon she was seized by the few, stripped of her freedom, fenced in, a prey to those who were endowed with cunning and unscrupulous shrewdness. They, who had fought for independence from the British yoke, soon became dependent among themselves; dependent on possessions, on wealth, on power. Liberty escaped into the wilderness, and the old battle between the patrician and the plebeian broke out in the new world, with greater bitterness and vehemence. A period of but a hundred years had sufficed to turn a great republic, once gloriously established, into an arbitrary state which subdued a vast number of its people into material and intellectual slavery, while enabling the privileged few to monopolize every material and mental resource.
During the last few years, American journalists have had much to say about the terrible conditions in Russia and the supremacy of the Russian censor. Have they forgotten the censor here? a censor far more powerful than him of Russia. Have they forgotten that every line they write is dictated by the political color of the paper they write for; by the advertising firms; by the money power; by the power of respectability; by Comstock? Have they forgotten that the literary taste and critical judgment of the mass of the people have been successfully moulded to suit the will of these dictators, and to serve as a good business basis for shrewd literary speculators? The number of Rip Van Winkles in life, science, morality, art, and literature is very large. Innumerable ghosts, such as Ibsen saw when he analyzed the moral and social conditions of our life, still keep the majority of the human race in awe.
MOTHER EARTH will endeavor to attract and appeal to all those who oppose encroachment on public and individual life. It will appeal to those who strive for something higher, weary of the commonplace; to those who feel that stagnation is a deadweight on the firm and elastic step of progress; to those who breathe freely only in limitless space; to those who long for the tender shade of a new dawn for a humanity free from the dread of want, the dread of starvation in the face of mountains of riches. The Earth free for the free individual!
EMMA GOLDMAN, MAX BAGINSKI.
The Song of the Storm-Finch[A]
By MAXIM GORKY
The strong wind is gathering the storm-clouds together Above the gray plain of the ocean so wide. The storm-finch, the bird that resembles dark lightning, Between clouds and ocean is soaring in pride.
Now skimming the waves with his wings, and now shooting Up, arrow-like, into the dark clouds on high, The storm-finch is clamoring loudly and shrilly; The clouds can hear joy in the bird's fearless cry.
In that cry is the yearning, the thirst for the tempest, And anger's hot might in its wild notes is heard; The keen fire of passion, the faith in sure triumph-- All these the clouds hear in the voice of the bird....
The storm-wind is howling, the thunder is roaring; With flame blue and lambent the cloud-masses glow O'er the fathomless ocean; it catches the lightnings, And quenches them deep in its whirlpool below.
Like serpents of fire in the dark ocean writhing, Thelightnings reflected there quiver and shake As into the blackness they vanish forever. The tempest! Now quickly the tempest will break!
The storm-finch soars fearless and proud 'mid the lightnings, Above the wild waves that the roaring winds fret; And what is the prophet of victory saying? "Oh, let the storm burst! Fiercer yet--fiercer yet!"
[A] From "Songs of Russia," rendered into English by ALICE STONE BLACKWELL
To the Readers
The name "Open Road" had to be abandoned, owing to the existence of a magazine by that name.
Observations and Comments
+The importance+ of written history for the people can easily be compared with the importance of a diary for the individual. It furnishes data for recollections, points of comparison between the Past and Present. But as most diaries and auto-biographies show a lack of straight-forward, big, simple, sincere self-analyses, so does history seldom prove a representation of facts, of the truth, of reality.
The way history is written will depend altogether on whatever purpose the writers have in view, and what they hope to achieve thereby. It will altogether depend upon the sincerity or lack thereof, upon the broad or narrow horizon of the historian. That which passes as history in our schools, or governmentally fabricated books on history, is a forgery, a misrepresentation of events. Like the old drama centering upon the impossible figure of the hero, with a gesticulating crowd in the background. Quacks of history speak only of "great men" like Bonapartes, Bismarcks, Deweys, or Rough Riders as leaders of the people, while the latter serve as a setting, a chorus, howling the praise of the heroes, and also furnishing their blood money for the whims and extravagances of their masters. Such history only tends to produce conceit, national impudence, superciliousness and patriotic stupidity, all of which is in full bloom in our great Republic.
Our aim is to teach a different conception of historical events. To define them as an ever-recurring struggle for Freedom against every form of Might. A struggle resultant from an innate yearning for self-expression, and the recognition of one's own possibilities and their attitude toward other human beings. History to us means a compilation of experiences, out of which the individual, as well as the race, will gain the right understanding how to shape and organize a mode of life best suited to bring out the finest and strongest qualities of the human race.
* * * * *
+The American Brutus+ is, of course, a business man and has no time to overthrow Cæsar. Recently, however, the imperialistic stew became hot and too much for him. The marriage of Miss Alice Roosevelt produced such a bad odor of court gossip, as to make the poor American Brutus ill with nausea. He grew indignant, draped his sleeve in mourning, and with gloomy mien and clenched fists, went about prophesying the downfall of the Republic.
Between ourselves, the number of those who still believe in the American Republic can be counted on one's fingers. One has either pierced through the lie, all for the people and by the people--in that case one must become a Revolutionist; or, one has succeeded in putting one's bounty in safety--then he is a conservative. "No disturbances, please. We are about to close a profitable contract." Modern bourgeoisie is absolutely indifferent as to who is to be their political boss, just so they are given opportunity to store their profits, and accumulate great wealth. Besides, the cry about the decline of the great Republic is really meaningless. As far as it ever stood for liberty and well-being of the people, it has long ceased to be. Therefore lamentations come too late. True, the American Republic has not given birth to an aristocracy. It has produced the power of the parvenu, not less brutal than European aristocracy, only narrower in vision and not less vulgar in taste.
Instead of mourning one ought to rejoice that the latest display of disgusting servility has completely thrown off the mantle of liberty and independence of Dame Columbia, now exposed before the civilized world in all her slavish submissiveness.
* * * * *
+The storm in Russia+ has frightened many out of their warm bed-clothes.
A real Revolution in these police-regulated times. More than one voice was raised against the possibility of a Revolution, and they who dared to predict it were considered fit for the lunatic asylum.
The workingmen, peasants and students of Russia, however, have proven that the calculations of the "wise" contained a hitch somewhere. A Revolution swept across the country and did not even stop to ask permission of those in authority.
Authority and Power are now taking revenge on their daring sons and daughters. The Cossacks, at the command of the "good Czar" are celebrating a bloody feast--knouting, shooting, clubbing people to death, dragging great masses to prisons and into exile, and it is not the fault of that vicious idiot on the throne, nor that of his advisors, Witte and the others, if the Revolution still marches on, head erect. Were it in their power, they would break her proud neck with one stroke, but they cannot put the heads of a hundred million people on the block, they cannot deport eighty millions of Peasants to Siberia, nor can they order all the workingmen in the industrial districts shot. Were the working bees to be killed, the drones would perish of starvation--that is why the Czar of the Peace Treaty still suffers some of his people to live?----
* * * * *
+In Mayville, Wis.+, a transvaluation society has been formed, the purpose of which is, to bring about the transvaluation of all values in matters of love and the relations of the sexes. The members of this society are to contribute by word and deed towards the breaking of all barriers that prevent an ideal and healthy conception of love.
The president of this society, Emil Ruedebusch, known in this country through his work, "The Old and New Ideal," which, by the way, was confiscated upon the grounds of obscenity and the author put on trial. It is an undisputed fact that robust, graft-greedy Columbia abhors every free expression on love or marriage. Emil Ruedebusch, like many others who have dared to lift the veil of hypocrisy, was condemned to a heavy fine. A second work of the author, "Die Eigenen," was published in Germany.
His idea, that the relation of the sexes must be freed from the oppressing fetters of a lame morality that degrades every human emotion to the plane of utility and purpose, I heartily endorse. His method of achieving the ideal seems to me too full of red tape. However, I welcome every effort against the conspiracy of ignorance, hypocrisy and stupid prudery, against the simplest manifestation of nature.
The Tragedy of Woman's Emancipation
By EMMA GOLDMAN
I begin my article with an admission: Regardless of all political and economic theories, treating of the fundamental differences between the various groups within the human race, regardless of class and race distinctions, regardless of all artificial boundary lines between woman's rights and man's rights, I hold that there is a point where these differentiations may meet and grow into one perfect whole.
With this I do not mean to propose a peace treaty. The general social antagonism which has taken hold of our entire public life to-day, brought about through the force of opposing and contradictory interests, will crumble to pieces when the reorganization of our social life, based upon the principles of economic justice, shall have become a reality.
Peace and harmony between the sexes and individuals does not necessarily depend on a superficial equalization of human beings; nor does it call for the elimination of individual traits or peculiarities. The problem that confronts us to-day, and which the nearest future is to solve, is how to be oneself, and yet in oneness with others, to feel deeply with all human beings and still retain one's own innate qualities. This seems to me the basis upon which the mass and the individual, the true democrat and the true individuality, man and woman can meet without antagonism and opposition. The motto should not be forgive one another; it should be, understand one another. The oft-quoted sentence of Mme. de Stael: "To understand everything means to forgive everything," has never particularly appealed to me; it has the odor of the confessional; to forgive one's fellow being conveys the idea of pharisaical superiority. To understand one's fellow being suffices. This admission partly represents the fundamental aspect of my views on the emancipation of woman and its effect upon the entire sex.
Emancipation should make it possible for her to be human in the truest sense. Everything within her that craves assertion and activity should reach its fullest expression; and all artificial barriers should be broken and the road towards greater freedom cleared of every trace of centuries of submission and slavery.
This was the original aim of the movement for woman's emancipation. But the results so far achieved have isolated woman and have robbed her of the fountain springs of that happiness which is so essential to her. Merely external emancipation has made of the modern woman an artificial being who reminds one of the products of French arboriculture with its arabesque trees and shrubs--pyramids, wheels and wreaths; anything except the forms which would be reached by the expression of their own inner qualities. Such artificially grown plants of the female sex are to be found in large numbers, especially in the so-called intellectual sphere of our life.
Liberty and equality for woman! What hopes and aspirations these words awakened when they were first uttered by some of the noblest and bravest souls of those days. The sun in all its light and glory was to rise upon a new world; in this world woman was to be free to direct her own destiny, an aim certainly worthy of the great enthusiasm, courage, perseverance and ceaseless effort of the tremendous host of pioneer men and women, who staked everything against a world of prejudice and ignorance.
My hopes also move towards that goal, but I insist that the emancipation of woman, as interpreted and practically applied to-day, has failed to reach that great end. Now, woman is confronted with the necessity of emancipating herself from emancipation, if she really desires to be free. This may sound paradoxical, but is, nevertheless, only too true.
What has she achieved through her emancipation? Equal suffrage in a few states. Has that purified our political life, as many well-meaning advocates have predicted? Certainly not. Incidentally it is really time that persons with plain, sound judgment should cease to talk about corruption in politics in a boarding-school tone. Corruption of politics has nothing to do with the morals or the laxity of morals of various political personalities. Its cause is altogether a material one. Politics is the reflex of the business and industrial world, the mottoes of which are: "to take is more blessed than to give"; "buy cheap and sell dear"; "one soiled hand washes the other." There is no hope that even woman, with her right to vote, will ever purify politics.
Emancipation has brought woman economic equality with man; that is, she can choose her own profession and trade, but as her past and present physical training have not equipped her with the necessary strength to compete with man, she is often compelled to exhaust all her energy, use up her vitality and strain every nerve in order to reach the market value. Very few ever succeed, for it is a fact that women doctors, lawyers, architects and engineers are neither met with the same confidence, nor do they receive the same remuneration. And those that do reach that enticing equality generally do so at the expense of their physical and psychical well-being. As to the great mass of working girls and women, how much independence is gained if the narrowness and lack of freedom of the home is exchanged for the narrowness and lack of freedom of the factory, sweat-shop, department store, or office? In addition is the burden which is laid on many women of looking after a "home, sweet home"--cold, dreary, disorderly, uninviting--after a day's hard work. Glorious independence! No wonder that hundreds of girls are so willing to accept the first offer of marriage, sick and tired of their independence behind the counter, or at the sewing or typewriting machine. They are just as ready to marry as girls of middle class people who long to throw off the yoke of parental dependence. A so-called independence which leads only to earning the merest subsistence is not so enticing, not so ideal that one can expect woman to sacrifice everything for it. Our highly praised independence is, after all, but a slow process of dulling and stifling woman's nature, her love instinct and her mother instinct.
Nevertheless, the position of the working girl is far more natural and human than that of her seemingly more fortunate sister in the more cultured professional walk of life. Teachers, physicians, lawyers, engineers, etc., who have to make a dignified, straightened and proper appearance, while the inner life is growing empty and dead.
The narrowness of the existing conception of woman's independence and emancipation; the dread of love for a man who is not her social equal; the fear that love will rob her of her freedom and independence; the horror that love or the joy of motherhood will only hinder her in the full exercise of her profession--all these together make of the emancipated modern woman a compulsory vestal, before whom life, with its great clarifying sorrows and its deep, entrancing joys, rolls on without touching or gripping her soul.
Emancipation as understood by the majority of its adherents and exponents, is of too narrow a scope to permit the boundless joy and ecstasy contained in the deep emotion of the true woman, sweetheart, mother, in freedom.
The tragic fate of the self-supporting or economically free woman does not consist of too many, but of too few experiences. True, she surpasses her sister of past generations in knowledge of the world and human nature; and it is because of that that she feels deeply the lack of life's essence, which alone can enrich the human soul and without which the majority of women have become mere professional automatons.
That such a state of affairs was bound to come was foreseen by those who realized that in the domain of ethics, there still remained many decaying ruins of the time of the undisputed superiority of man; ruins that are still considered useful. And, which is more important, a goodly number of the emancipated are unable to get along without them. Every movement that aims at the destruction of existing institutions and the replacement thereof with such as are more advanced, more perfect, has followers, who in theory stand for the most extreme radical ideas, and who, nevertheless, in their every-day practice, are like the next best Philistine, feigning respectability and clamoring for the good opinion of their opponents. There are, for example, Socialists, and even Anarchists, who stand for the idea that property is robbery, yet who will grow indignant if anyone owe them the value of a half-dozen pins.
The same Philistine can be found in the movement for woman's emancipation. Yellow journalists and milk and water literateurs have painted pictures of the emancipated woman that make the hair of the good citizen and his dull companion stand up on end. Every member of the women's rights movement was pictured as a George Sand in her absolute disregard of morality. Nothing was sacred to her. She had no respect for the ideal relation between man and woman. In short, emancipation stood only for a reckless life of lust and sin; regardless of society, religion and morality. The exponents of woman's rights were highly indignant at such a misrepresentation, and, lacking in humor, they exerted all their energy to prove that they were not at all as bad as they were painted, but the very reverse. Of course, as long as woman was the slave of man, she could not be good and pure, but now that she was free and independent she would prove how good she could be and how her influence would have a purifying effect on all institutions in society. True, the movement for woman's rights has broken many old fetters, but it has also established new ones. The great movement of true emancipation has not met with a great race of women, who could look liberty in the face. Their narrow puritanical vision banished man as a disturber and doubtful character out of their emotional life. Man was not to be tolerated at any price, except perhaps as the father of a child, since a child could not very well come to life without a father. Fortunately, the most rigid puritanism never will be strong enough to kill the innate craving for motherhood. But woman's freedom is closely allied to man's freedom, and many of my so-called emancipated sisters seem to overlook the fact that a child born in freedom needs the love and devotion of each human being about him, man as well as woman. Unfortunately, it is this narrow conception of human relations that has brought about a great tragedy in the lives of the modern man and woman.
About fifteen years ago appeared a work from the pen of the brilliant Norwegian writer, Laura Marholm, called "Woman, a Character Study." She was one of the first to call attention to the emptiness and narrowness of the existing conception of woman's emancipation and its tragic effect upon the inner life of woman. In her work she speaks of the fate of several gifted women of international fame: The genius, Eleanora Duse; the great mathematician and writer, SanjaKovalevskaja; the artist and poet nature, Marie Bashkirzeff, who died so young. Through each description of the lives of these women of such extraordinary mentality, runs a marked trail of unsatisfied craving for a full, rounded, complete and beautiful life, and the unrest and loneliness resulting from the lack of it. Through these masterly psychological sketches, one cannot help but see that the higher the mental development of woman, the less possible it is for her to meet a congenial mate, who will see in her, not only sex, but also the human being, the friend, comrade and strong individuality, who cannot and ought not lose a single trait of her character.
The average man with his self-sufficiency, his ridiculously superior airs of patronage towards the female sex, is an impossibility for woman, as depicted in the "Character Study" by Laura Marholm. Equally impossible for her is the man who can see in her nothing more than her mentality and genius, and who fails to awaken her woman nature.
A rich intellect and a fine soul are usually considered necessary attributes of a deep and beautiful personality. In the case of the modern woman, these attributes serve as a hindrance to the complete assertion of her being. For over a hundred years, the old form of marriage, based on the Bible, "till death us do part" has been denounced as an institution that stands for the sovereignty of the man over the woman, of her complete submission to his whims and commands and the absolute dependence upon his name and support. Time and again it has been conclusively proven that the old matrimonial relation restricted woman to the function of man's servant and the bearer of his children. And yet we find many emancipated women who prefer marriage with all its deficiencies to the narrowness of an unmarried life; narrow and unendurable because of the chains of moral and social prejudice that cramp and bind her nature.
The cause for such inconsistency on the part of many advanced women is to be found in the fact that they never truly understood the meaning of emancipation. They thought that all that was needed was independence from external tyrannies; the internal tyrants, far more harmful to life and growth, such as ethical and social conventions, were left to take care of themselves; and they have taken care of themselves. They seem to get along beautifully in the heads and hearts of the most active exponents of woman's emancipation, as in the heads and hearts of our grandmothers.
These internal tyrants, whether they be in the form of public opinion or what will mother say, or brother, father, aunt or relative of any sort; what will Mrs. Grundy, Mr. Comstock, the employer, the Board of Education say? All these busybodies, moral detectives, jailers of the human spirit, what will they say? Until woman has learned to defy them all, to stand firmly on her own ground and to insist upon her own unrestricted freedom, to listen to the voice of her nature, whether it call for life's greatest treasure, love for a man, or her most glorious privilege, the right to give birth to a child, she cannot call herself emancipated. How many emancipated women are brave enough to acknowledge that the voice of love is calling, wildly beating against their breasts demanding to be heard, to be satisfied.
The French novelist, Jean Reibrach, in one of his novels, "New Beauty," attempts to picture the ideal, beautiful, emancipated woman. This ideal is embodied in a young girl, a physician. She talks very clearly and wisely of how to feed infants, she is kind and administers medicines free to poor mothers. She converses with a young man of her acquaintance about the sanitary conditions of the future and how various bacilli and germs shall be exterminated by the use of stone walls and floors, and the doing away of rugs and hangings. She is, of course, very plainly and practically dressed, mostly in black. The young man, who, at their first meeting was overawed by the wisdom of his emancipated friend, gradually learns to understand her, and recognizes one fine day that he loves her. They are young and she is kind and beautiful, and though always in rigid attire, her appearance is softened by spotlessly clean white collar and cuffs. One would expect that he would tell her of his love, but he is not one to commit romantic absurdities. Poetry and the enthusiasm of love cover their blushing faces before the pure beauty of the lady. He silences the voice of his nature and remains correct. She, too, is always exact, always rational, always well behaved. I fear if they had formed a union, the young man would have risked freezing to death. I must confess that I can see nothing beautiful in this new beauty, who is as cold as the stone walls and floors she dreams of. Rather would I have the love songs of romantic ages, rather Don Juan and Madame Venus, rather an elopement by ladder and rope on a moonlight night, followed by a father's curse, mother's moans, and the moral comments of neighbors, than correctness and propriety measured by yardsticks. If love does not know how to give and take without restriction it is not love, but a transaction that never fails to lay stress on a plus and a minus.
The greatest shortcoming of the emancipation of the present day lies in its artificial stiffness and its narrow respectabilities which produce an emptiness in woman's soul that will not let her drink from the fountain of life. I once remarked that there seemed to be a deeper relationship between the old-fashioned mother and hostess, ever on the alert for the happiness of her little ones and the comfort of those she loved and the truly new woman, than between the latter and her average emancipated sister. The disciples of emancipation pure and simple declared me heathen, merely fit for the stake. Their blind zeal did not let them see that my comparison between the old and the new was merely to prove that a goodly number of our grandmothers had more blood in their veins, far more humor and wit, and certainly a greater amount of naturalness, kind-heartedness and simplicity than the majority of our emancipated professional women who fill our colleges, halls of learning, and various offices. This does not mean a wish to return to the past, nor does it condemn woman to her old sphere, the kitchen and the nursery.
Salvation lies in an energetic march onward towards a brighter and clearer future. We are in need of unhampered growth out of old traditions and habits. The movement for woman's emancipation has so far made but the first step in that direction. It is to be hoped that it will gather strength to make another. The right to vote, equal civil rights, are all very good demands, but true emancipation begins neither at the polls nor in courts. It begins in woman's soul. History tells us that every oppressed class gained its true liberation from its masters through its own efforts. It is necessary that woman learn that lesson, that she realize that her freedom will reach as far as her power to achieve her freedom reaches. It is therefore far more important for her to begin with her inner regeneration, to cut loose from the weight of prejudices, traditions, and customs. The demand for various equal rights in every vocation in life is just and fair, but, after all, the most vital right is the right to love and be loved. Indeed if the partial emancipation is to become a complete and true emancipation of woman, it will have to do away with the ridiculous notion that to be loved, to be sweetheart and mother, is synonomous with being slave or subordinate. It will have to do away with the absurd notion of the dualism of the sexes, or that man and woman represent two antagonistic worlds.
Pettiness separates, breadth unites. Let us be broad and big. Let us not overlook vital things, because of the bulk of trifles confronting us. A true conception of the relation of the sexes will not admit of conqueror and conquered; it knows of but one great thing: to give of one's self boundlessly in order to find oneself richer, deeper, better. That alone can fill the emptiness and replace the tragedy of woman's emancipation with joy, limitless joy.
By GRACE POTTER
In the human heart it lies. The key to happiness Men call the key love. In the sweet time of youth, every man and every maid knows where lies the key that will unlock happiness. Sometimes, they, laughing, hold the key in eager, willing hands and will not put it in the door for very bliss and waiting. Just outside they laugh and play and blow wild kisses to the world. The whole world of men and women, who in their youth found happiness in just that way, is gathered round to see it found again.
When at last the man and maid unlock the door and go in joy to find their happiness, the men and women who have been watching them bury their faces in their hands and weep. Why do they weep? Because they are thinking that soon other doors in life will be met by this man and maid and that there will be no keys to unlock them. They, themselves, could find no key.
They never thought of trying the key of love in all the doors of life. Long and wearily, eyes searching wide, hands eagerly groping, they have spent their time trying to find other keys. They have looked for and found knowledge. And tried that. Looked for and found fame. And tried that. Looked for and found wealth. And tried that. Looked for and found many, many other keys. And tried them all. And when at last they have lain down on their deathbeds, they have turned gray hopeless faces to the world and died saying, "We could not find the right key."
Some few, some very few, there are, who try the key of love in all life's doors. Radiant, they turn to the men and women about and cry, "Try love! It unlocks all other doors as surely as it does the first in life. Try love!"
And though their fellow beings see that these are the only ones in all the world who find happiness, they turn doubting from them. "It cannot be," they say, "that the key we used in youth should be used again in all the other doors of life." And so they keep on trying the keys that every disappointed, dying man calls out in warning voice will fail.
Only a few there are who learn--a very few--that love unlocks all other doors in life as surely as it does the first. Try love!
+Japan.+--A new civilization. The land of a new culture! was the cry of every penny-a-liner at the time when she began to display her battleships, cannon, and her accomplished method of drilling her soldiers. They were mocking themselves and did not know how. They talk of culture and civilization and their criterion thereof is the development of the technique of murder. Again, Japan a modern state. She can take her place in the ranks of other civilized countries. Rejoice! and then learn that victorious Japan is on the threshold of a famine. Nearly a million people, it is laconically reported, are in danger of dying of starvation. Surely, no one will possibly doubt now that Japan is a civilized country.
By MAX BAGINSKI
The gist of the anarchistic idea is this, that there are qualities present in man, which permit the possibilities of social life, organization, and co-operative work without the application of force. Such qualities are solidarity, common action, and love of justice. To-day they are either crippled or made ineffective through the influence of compulsion; they can hardly be fully unfolded in a society in which groups, classes, and individuals are placed in hostile, irreconcilable opposition to one another. In human nature to-day such traits are fostered and developed which separate instead of combining, call forth hatred instead of a common feeling, destroy the humane instead of building it up. The cultivation of these traits could not be so successful if it did not find the best nourishment in the foundations and institutions of the present social order.
On close inspection of these institutions, which are based upon the power of the State that maintains them, mankind shows itself as a huge menagerie, in which the captive beasts seek to tear the morsels from each other's greedy jaws. The sharpest teeth, the strongest claws and paws vanquish the weaker competitors. Malice and underhand dealing are victorious over frankness and confidence. The struggle for the means of existence and for the maintenance of achieved power fill the entire space of the menagerie with an infernal noise. Among the methods which are used to secure this organized bestiality the most prominent ones are the hangman, the judge with his mechanical: "In the name of the king," or his more hypocritical: "In the name of the people I pass sentence"; the soldier with his training for murder, and the priest with his: "Authority comes from God."
The exteriors of prisons, armories, and churches show that they are institutions in which the body and soul are subdued. He whose thoughts reach beyond this philosophy of the menagerie sees in them the strongest expression of the view, that it is not possible to make life worth living the more with the help of reason, love, justice, solidarity. The family and school take care to prepare man for these institutions. They deliver him up to the state, so to speak, blindfolded and with fettered limbs. Force, force. It echoes through all history. The first law which subjected man to man was based upon force. The private right of the individual to land was built up by force; force took way the claims upon homesteads from the majority and made them unsettled and transitory. It was force that spoke to mankind thus: "Come to me, humble yourself before me, serve me, bring the treasures and riches of the earth under MY roof. You are destined by Providence to always be in want. You shall be allowed just enough to maintain strength with which to enrich me infinitely by your exertions and to load me down with superfluity and luxury."
What maintains the material and intellectual slavery of the masses and the insanity of the autocracy of the few? Force. Workingmen produce in the factories and workshops the most varied things for the use of man. What is it that drives them to yield up these products for speculation's sake to those who produce nothing, and to content themselves with only a fractional part of the values which they produce? It is force.
What is it that makes the brain-worker just as dependent in the intellectual realm as the artisan in the material world? Force.