So far as I have treated of the various influences which have been brought to bear upon women with the object of fitting them for the trade to which the male half of humanity desired to confine them; and I have, I hope, made it clear that, to a certain extent, these influences have defeated their own ends by discouraging the intelligence which ought to be a necessary qualification for motherhood, even if it is not a necessary qualification for wifehood. It remains to be considered what effect this peculiar training for one particular and peculiar trade has had upon woman’s activity in those departments of the world’s work which are not connected with marriage and motherhood, how it has acted upon her capacity for wage-earning and bread-winning on her own account, how it has affected her power of achievement in every other direction; what, in short, has been its effect upon woman in the life that she leads apart from man. (I must ask the male reader to be good enough to assume, even if he cannot honestly believe, that woman can, and occasionally does, lead a life apart from man.)

And one notes, to begin with, that the customary training, or lack of training, for marriage tends almost inevitably to induce that habit and attitude of mind which is known as amateurishness. And particularly, I should say, in the large class of society, which we describe roughly as the middle class; where the uncertainty with regard to the position, profession and consequent manner of living of the probable husband is so great as to make a thorough and businesslike training for the future nearly an impossibility. The element of chance—an element which plays such a very large part in the life, at any rate, of the average married woman—may upset all calculations based on the probable occupation and requirements of the husband, render carefully acquired accomplishments useless or unnecessary, and call for the acquirement of others hitherto unwanted and even undreamed of. Two sisters brought up in exactly the same surroundings and educated in exactly the same manner may marry, the one a flourishing professional or city man, who expects her to dress well, talk well, give good dinners and generally entertain his friends; the other a man whose work lies on the frontier of civilization where she will find it necessary to learn something of the management of horses and to manufacture her own soap and candles. While a third sister in the same family may never marry at all, but pass her life in furnished apartments, being waited on by landladies. These may be extreme, but they are not very unusual instances of the large part taken by sheer chance in the direction of a woman’s life and the consequent impossibility of mapping out and preparing for the future. Hence a lack of thoroughness and an attitude towards life of helplessness and what I have called amateurishness. (The corresponding male attitude is found in the unskilled labourer of the “odd job” type.) Hence also the common feminine habit of neglecting more solid attainments in order to concentrate the energies on an endeavour to be outwardly attractive.

This concentration of energy on personal adornment, usually attributed to vanity or overflowing sexuality, is, so far as I can see, largely the outcome of a sound business instinct. For, be it remembered, that the one solid fact upon which an ordinary marriageable girl has to build the edifice of her life is the fact that men are sensitive to, and swayed by, that quality in woman which is called personal charm. What else her future husband will demand of her is more or less guess-work—nothing upon which to raise a solid foundation of preparation for his requirements and her own. He may require her to sit at the head of his table and talk fashionable gossip to his friends; he may require her to saddle horses and boil soap; the only thing she can be fairly certain of is that he will require her to fulfil his idea of personal attractiveness. As a matter of business then, and not purely from vanity, she specializes in personal attractiveness; and the care, the time and the thoroughness which many women devote to their own adornment, the choosing of their dresses and the curling of their hair is thoroughly professional and a complete contrast to their amateurishness in other respects.

The cultivation of personal charm, sometimes to the neglect of more solid and valuable attainments, is the more natural, because, as I have already pointed out, the material rewards of wifehood and motherhood have no connection at all with excellence in the performance of the duties of wifehood and motherhood—the wage paid to a married woman being merely a wage for the possession of her person. That being the case, the one branch of woman’s work which is likely to bring her a material reward in the shape of an economically desirable husband is cultivation of a pleasing exterior and attractive manners; and to this branch of work she usually, when bent on marriage, applies herself in the proper professional spirit. A sensible, middle-class mother may insist on her daughter receiving adequate instruction in the drudgery of household work and cookery; but if the daughter should be fortunate enough to marry well such instruction will be practically wasted, since the scrubbing, the stewing, the frying and the making of beds, will inevitably be deputed to others. And the sensible, middle-class mother is quite aware that her daughter’s chance of marrying well and shirking disagreeable duties does not depend on the excellent manner in which she performs those duties, but on the quality of her personal attractions. The cultivation of her personal attractions, therefore, is really a more important and serious business for the girl who desires to marry than the acquirement of domestic accomplishments, which may, or may not, be useful in her after life, and which in themselves are unlikely to secure her the needful husband. This state of things is frankly recognized in the upper or wealthier ranks of society. There the typical domestic arts find practically no place in a girl’s scheme of training, which is directed solely towards the end of making her personally attractive and therefore desirable. Which means, of course, that those women who are in a position to do so concentrate their energies on the cultivation of those particular outward qualities by which alone they can hope to satisfy their ambition, their need for comfort, luxury, etc., or their desire to bring children into the world. They recognize that however much man may profess to admire the domestic and maternal qualities in woman, it is not that side of her which arouses in him the desire for possession, and that the most effective means of arousing that desire for possession is personal charm. We have been told that every woman is at heart a rake; it would, I think, be more correct to say that every woman who desires to attract some member of the opposite sex so that she may marry and bear children must, whatever she is at heart, be something of a rake on the surface.

With girls of the working-class, of course, a certain amount of training in domestic work is usually gone through, since it is obvious that domestic work will be required of them in after life; but even in the humblest ranks of society the rule holds good that it is personal attractiveness and not skill in the duties required of a wife and mother which make a girl sought after and admired by the opposite sex. Consequently even working-class wives and mothers, women who have no chance of deputing their duties to paid servants, are frequently nothing but amateurs at their trade—which they have only acquired incidentally. In practically all ranks of society the real expert in housekeeping or the care and management of infants is the “unattached” woman who works in other people’s houses and attends to other people’s children. She is the professional who knows her business and earns her living by it; the wife and mother, as often as not, being merely the amateur.

Human nature, and especially male human nature, being what it is, I do not know whether it is possible or even desirable that this state of things should be altered. My object in calling attention to it is not to suggest alteration (I have none to suggest), but simply to point out that women who are brought up in the expectation of marriage and nothing but marriage are almost of necessity imbued with that spirit of amateurishness which makes for inefficiency; and that this spirit has to be taken into account in estimating their difficulties where they have to turn their attention to other trades than marriage.

There are several other respects in which the marriage tradition (by which I mean the practical identification during many generations of womanhood with wifehood and motherhood) acts as a drag and a hindrance to the woman who, married or unmarried and with or against her will, has been swept out of the sacred and narrow sphere of home to compete for a wage in the open market. (Be it remembered that she is now numbered not by hundreds or thousands, but by millions.) As I have already pointed out, the trade of marriage is, by its very nature, an isolated trade, permitting of practically no organization or common action amongst the workers; and consequently the marriage-trained woman (and nearly all women are marriage-trained—or perhaps it would be more correct to say marriage expectant) enters industrial or commercial life with no tradition of such organization and common action behind her.

I do not think that the average man realizes how much the average woman is handicapped by the lack of this tradition, nor does he usually trouble to investigate the causes of his own undoubted superiority in the matter of combination and all that combination implies. In accordance with his usual custom of explaining the shortcomings of womanhood by an inferiority that is inherent and not artificial and induced, he assumes that women cannot combine for industrial and other purposes because it is “natural” for them to be jealous and distrustful of one another. (This assumption is, of course, an indirect compliment to himself, since the jealousy and distrust of women for each other is understood to be inspired solely by their overpowering desire to attract the admiration of the opposite sex.)

This simple and—to man—flattering explanation of woman’s inferiority in this respect completely fails to take into account the fact that the art of combination for a common purpose has been induced in one half of humanity by influences which have not been brought to bear upon the other half. I do not suppose that even the firmest and most hardened believer in woman’s essential disloyalty, treachery and incapacity for common action, would venture to maintain that if all the men of past generations had been compelled to earn their living at isolated forms of labour—say, as lighthouse-keepers or shepherds in mountainous districts— the faculty of united action for common ends would be very highly developed amongst them. As I have already tried to show, in the division of labour between the two sexes man has almost invariably reserved for himself (having the power to do so, and because he considered them preferable) those particular occupations which brought him into frequent contact with his fellows, which entailed meeting others and working side by side with them; and this frequent contact with his fellows was, in itself, a form of education which has been largely denied to the other half of humanity. Woman’s intercourse with her kind has been much more limited in extent, and very often purely and narrowly social in character. Until comparatively recent years it was unusual for women to form one of a large body of persons working under similar conditions and conscious of similar interests. It is scarcely to be wondered at that the modern system of industrialism with its imperative need for co-operation and common effort should have found her—thanks to her training—unprepared and entirely at a disadvantage.

It must be remembered also that the generality and mass of women have never come under the direct influence of two of the most potent factors in the social education and evolution of man as we know him—war and politics. However de-civilizing an agency war may appear to-day, it has not been without its civilizing influence, since it was through the necessity of standing side by side for purposes of offence and defence that man first learned the art of combining for a common end, and acquired the virtues, at first purely military, that, in course of time and under different circumstances, were to develop into civic virtues. The camp was the state in embryo, the soldier the citizen in embryo, and the military tradition the collective and social tradition of organization for a common purpose and common interests. In the face of a common peril, such as war, men readily forget their differences and work shoulder to shoulder. Hence an appeal to the fears or the warlike spirit of a discontented people is the instinctive refuge of a government in difficulties, since there is no means so effective for producing at least a passing phase of unity amongst the jarring elements of a nation.

Woman, so far as one can judge, is, when occasion arises, just as much influenced by that necessity of common action in a common danger which first produced unity of effort and public spirit in man; but for her, as a rule, occasion has not arisen. Now and again under exceptional circumstances, such as a desperate and hard-fought siege, she has shown that the sense of peril acts upon her in exactly the same way as it acts upon her brethren; but the actual waging of battle has not often, even in the most turbulent of ages, entered into her life to teach her (along with other and less desirable lessons) the lesson of united effort and subordination of individual interest to the common weal.

The exclusion of woman from the arena of politics has barred to her another method of acquiring the art of combination and the strength that inevitably springs from it; an exclusion based upon the deep-rooted masculine conviction that she exists not for her own benefit and advantage, but for the comfort and convenience of man. Granted that she came into the world for that purpose only, the right of effective combination in her own interests is clearly unnecessary and undesirable, since it might possibly lead to results not altogether conducive to the comfort and convenience of man. The masculine attitude in this matter seems quite logical.

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