I have insisted so strongly upon what I believe to be the attitude towards life of the independent woman mainly with the object of proving my assertion that there are other faculties in our nature besides those which have hitherto been forced under a hothouse system of cultivation—sex and motherhood. It is quite possible that a woman thinking, feeling and living in a manner I have described may be dubbed unsexed; but even if she be what is technically termed unsexed, it does not follow therefore that she is either unnatural or unwomanly. Sex is only one of the ingredients of the natural woman—an ingredient which has assumed undue and exaggerated proportions in her life owing to the fact that it has for many generations furnished her with the means of livelihood.

In sexual matters it would appear that the whole trend and tendency of man’s relations to woman has been to make refusal impossible and to cut off every avenue of escape from the gratification of his desire. His motive in concentrating all her energy upon the trade of marriage was to deny it any other outlet. The original motive was doubtless strengthened, as time went on, by an objection to allowing her to come into economic competition with him; but this was probably a secondary or derivative cause of his persistent refusal to allow her new spheres of activity, having its primary root in the consciousness that economic independence would bring with it the power of refusal.

The uncompromising and rather brutal attitude which man has consistently adopted towards the spinster is, to my mind, a confirmation of this theory. (The corresponding attitude of the married woman towards her unmarried sister I take to be merely servile and imitative.) It was not only that the creature was chaste and therefore inhuman. That would have justified neglect and contempt on his part, but not the active dislike he always appears to have entertained for her. That active and somewhat savage dislike must have had its origin in the consciousness that the perpetual virgin was a witness, however reluctantly, to the unpalatable fact that sexual intercourse was not for every woman an absolute necessity; and this uneasy consciousness on his part accounts for the systematic manner in which he placed the spinster outside the pale of a chivalry, upon which, from her unprotected position, one would have expected her to have an especial claim.

If it be granted that marriage is, as I have called it, essentially a trade on the part of woman—the exchange of her person for the means of subsistence—it is legitimate to inquire into the manner in which that trade is carried on, and to compare the position of the worker in the matrimonial with the position of the worker in any other market. Which brings us at once to the fact—arising from the compulsory nature of the profession—that it is carried on under disadvantages unknown and unfelt by those who earn their living by other methods. For the regulations governing compulsory service—the institution of slavery and the like—are always framed, not in the interests of the worker, but in the interests of those who impose his work upon him. The regulations governing exchange and barter in the marriage market, therefore, are necessarily framed in the interests of the employer—the male.

The position is this. Marriage, with its accompaniments and consequences—the ordering of a man’s house, the bearing and rearing of his children—has, by the long consent of ages, been established as practically the only means whereby woman, with honesty and honour, shall earn her daily bread. Her every attempt to enter any other profession has been greeted at first with scorn and opposition; her sole outlook was to be dependence upon man. Yet the one trade to which she is destined, the one means of earning her bread to which she is confined, she may not openly profess. No other worker stands on the same footing. The man who has his bread to earn, with hands, or brains, or tools, goes out to seek for the work to which he is trained; his livelihood depending on it, he offers his skill and services without shame or thought of reproach. But with woman it is not so; she is expected to express unwillingness for the very work for which she has been taught and trained. She has been brought up in the belief that her profession is marriage and motherhood; yet though poverty may be pressing upon her—though she may be faced with actual lack of the necessities of life—she must not openly express her desire to enter that profession, and earn her bread in the only way for which she is fitted. She must stand aside and wait—indefinitely; and attain to her destined livelihood by appearing to despise it.

That, of course, is the outcome of something more than a convention imposed on her by man; nature, from the beginning, has made her more fastidious and reluctant than the male. But with this natural fastidiousness and reluctance the commercialism imposed upon her by her economic needs is constantly at clash and at conflict, urging her to get her bread as best she can in the only market open to her. Theoretically—since by her wares she lives—she has a perfect right to cry those wares and seek to push them to the best advantage. That is to say, she has a perfect right to seek, with frankness and with openness, the man who, in her judgment, can most fittingly provide her with the means of support.

This freedom of bargaining to the best advantage, permitted as a matter of course to every other worker, is denied to her. It is, of course, claimed and exercised by the prostitute class—a class which has pushed to its logical conclusion the principle that woman exists by virtue of a wage paid her in return for the possession of her person; but it is interesting to note that the “unfortunate” enters the open market with the hand of the law extended threateningly above her head. The fact is curious if inquired into: since the theory that woman should live by physical attraction of the opposite sex has never been seriously denied, but rather insisted upon, by men, upon what principle is solicitation, or open offer of such attraction, made a legal offence? (Not because the woman is a danger to the community, since the male sensualist is an equal source of danger.) Only, apparently, because the advance comes from the wrong side. I speak under correction, but cannot, unaided, light upon any other explanation; and mine seems to be borne out by the fact that, in other ranks of life, custom, like the above-mentioned law, strenuously represses any open advance on the part of the woman. So emphatic, indeed, is this unwritten law, that one cannot help suspecting that it was needful it should be emphatic, lest woman, adapting herself to her economic position, should take the initiative in a matter on which her livelihood depended, and deprive her employer not only of the pleasure of the chase, but of the illusion that their common bargain was as much a matter of romance and volition on her part as on his.

As a matter of fact, that law that the first advances must come from the side of the man is, as was only to be expected, broken and broken every day; sometimes directly, but far more often indirectly. The woman bent on matrimony is constantly on the alert to evade its workings, conscious that in her attempt to do so she can nearly always count on the ready, if unspoken, co-operation of her sisters. This statement is, I know, in flat contravention of the firmly-rooted masculine belief that one woman regards another as an enemy to be depreciated consistently in masculine eyes, and that women spend their lives in one long struggle to gratify an uncontrollable desire for admiration at each other’s expense. (I have myself been told by a man that he would never be so foolishly discourteous as to praise one woman in another’s hearing. I, on my part, desirous also of being wisely courteous, did not attempt to shake the magnificent belief in his own importance to me which the statement betrayed.) Admiration is a very real passion in some women, as it is a very real passion in some men; but what, in women, is often mistaken for it is ambition, a desire to get on and achieve success in life in the only way in which it is open to a woman to achieve it—through the favour of man. Which is only another way of saying what I have insisted on before—that a good many feminine actions which are commonly and superficially attributed to sexual impulse have their root in the commercial instinct.

It is because women, consciously or unconsciously, recognize the commercial nature of the undertaking that they interest themselves so strongly in the business of match-making, other than their own. Men have admitted that interest, of course—the thing is too self-evident to be denied—and, as their manner is, attributed it to an exuberant sexuality which overflows on to its surroundings; steadfastly declining to take into account the “professional” element in its composition, since that would necessarily imply the existence of an esprit de corps amongst women.

I myself cannot doubt that there does exist a spirit of practical, if largely unconscious, trade unionism in a class engaged in extracting, under many difficulties and by devious ways, its livelihood from the employer, man. (I need scarcely point out that man, like every other wage-payer, has done his level best and utmost to suppress the spirit of combination, and encourage distrust and division, amongst the wage-earners in the matrimonial market; and that the trade of marriage, owing to the isolation of the workers, has offered unexampled opportunities for such suppression of unity and encouragement of distrust and division.) But, in spite of this, women in general recognize the economic necessity of marriage for each other, and in a spirit of instinctive comradeship seek to forward it by every means in their power. There must be something extraordinarily and unnaturally contemptible about a woman who, her own bargain made and means of livelihood secured, will not help another to secure hers; and it is that motive, and not a rapturous content in their own unclouded destiny, not an unhesitating conviction that their lot has fallen in a fair ground, which makes of so many married women industrious and confirmed match-makers. What has been termed the “huge conspiracy of married women” is, in fact, nothing but a huge trade union whose members recognize the right of others to their bread. To my mind, one of the best proofs of the reality of this spirit of unconscious trade unionism among women is the existence of that other feminine conspiracy of silence which surrounds the man at whom a woman, for purely mercenary reasons, is making a “dead set.” In such a case, the only women who will interfere and warn the intended victim will be his own relatives—a mother or a sister; others, while under no delusions as to the interested nature of the motives by which the pursuer is actuated, will hold their tongues, and even go so far as to offer facilities for the chase. They realize that their fellow has a right to her chance—that she must follow her trade as best she can, and would no more dream of giving her away than the average decent workman would dream of going to an employer and informing him that one of his mates was not up to his job and should, therefore, be discharged. In these emergencies a man must look to a man for help; the sympathies of the practical and unromantic sex will be on the other side.

I shall not deny, of course, that there is active and bitter competition amongst women for the favour not only of particular men, but of men in general; but, from what I have said already, it will be gathered that I consider that competition to be largely economic and artificial. Where it is economic, it is produced by the same cause which produces active and bitter competition in other branches of industry—the overcrowding of the labour market. Where it is artificial, as distinct from purely economic, it is produced by the compulsory concentration of energy on one particular object, and the lack of facilities for dispersing that energy in other directions. It is not the woman with an interest in life who spends her whole time in competing with her otherwise unoccupied sisters for the smiles of a man.

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