And the husband and father? What does he stand to gain or lose by that gradual readjustment of the conditions inside the home which must inevitably follow on the improvement of woman’s position outside the home, the recognition of her right to an alternative career and the consequent discovery that she can be put to other uses than sexual attraction and maternity? How will he be affected by the fact that marriage has become a voluntary trade?

So far as one can see, he stands to lose something of his comfortable pride in his sex, his aristocratic pleasure in the accident of his birth, his aristocratic consciousness that deference is due to him merely because he was born in the masculine purple. The woman who has established her claim to humanity will no longer submit herself to the law of imposed stupidity; so the belief in her inherent idiocy will have to go, along with the belief in his own inherent wisdom. No longer will he take his daily enjoyment in despising the wife of his bosom—because nature has decreed that she shall be the wife of his bosom and not the husband of some one else’s. There will be a readjustment of the wage-scale, too—a readjustment of the conditions of labour. With better conditions available outside the home, the wife and mother—no longer under the impression that it is a sin to think and a shame to be single—will decline to work inside the home for a wage that can go no lower, will decline to take all the dirty, monotonous and unpleasant work merely because her husband prefers to get out of it. She will agree that it is quite natural that he should dislike such dirty, monotonous or unpleasant toil; but she will point out to him that it is also quite natural that she should dislike it. And one imagines that they will come to a compromise. So far, under a non-compulsory marriage system, he would stand to lose; but on the other hand he would stand to gain—greatly.

He could be reasonably sure that his wife married him because she wanted to marry him, not because no other trade was open to her, not because she was afraid of being jeered and sneered at as an old maid. That in itself would be an advantage substantial enough to outweigh some loss of sex dignity. For it would be only his sense of sex dignity that would be impaired; his sense of personal dignity would be enhanced by the knowledge that he was a matter not of necessity but of choice. His wife’s attitude towards him would be a good deal less complimentary to his class, but a good deal more complimentary to himself. The attitude of the girl who would “marry any one to get out of this” is by no means complimentary to her future husband.

The fact that, under a voluntary system of marriage, he would have to pay, either in money or some equivalent of money, for work which he now gets done for nothing—and despises accordingly—would also bring with it a compensatory advantage. Woman’s work in the home is often enough inefficient simply because it is sweated; there is a point at which cheap labour tends to become inefficient, and therefore the reverse of cheap; and that point appears to have been reached in a good many existing homes.

There is, it seems to me, another respect in which man, as well as woman, would eventually be the gainer by the recognition of woman’s right to humanity on her own account. The custom of regarding one half of the race as sent into the world to excite desire in the other half does not appear to be of real advantage to either moiety, in that it has produced the over-sexed man and the over-sexed woman, the attitude of mind which sneers at self-control. Such an attitude the establishment of marriage for woman upon a purely voluntary basis ought to go far to correct; since it is hardly conceivable that women, who have other careers open to them and by whom ignorance is no longer esteemed as a merit, will consent to run quite unnecessary risks from which their unmarried sisters are exempt. When the intending wife and mother no longer considers it her duty to be innocent and complacent, the intending husband and father will learn, from sheer necessity, to see more virtue in self-restraint. With results beneficial to the race—and incidentally to himself. Humanity would seem to have paid rather a heavy price for the feminine habit of turning a blind eye to evil which it dignifies by the name of innocence.

I have sufficient faith in my brethren to be in no wise alarmed by dismal prophecies of their rapid moral deterioration when our helplessness and general silliness no longer make a pathetic appeal to their sense of pity and authority. No doubt the consciousness of superiority is favourable to the cultivation of certain virtues—the virtues of the patron; just as the consciousness of inferiority is favourable to the cultivation of certain other virtues—the virtues of the patronized. But I will not do my brother the injustice of believing that the virtues of the patron are the only ones he possesses; on the contrary, I have found him to be possessed of many others, have seen him just to an equal, courteous and considerate to those whom he had no reason to pity or despise. When the ordinary man and the ordinary wife no longer stand towards each other in the attitude of patron and patronized the virtues of both will need overhauling—that is all.

Nor does one see how the advancement of marriage to the position of a voluntary trade can work for anything but good upon the children born of marriage. Motherhood can be sacred only when it is voluntary, when the child is desired by a woman who feels herself fit to bear and to rear it; the child who is born because of his mother’s inability to earn her bread by any trade but marriage, because of his mother’s fear of the social disgrace of spinsterhood, has no real place in the world. He comes into it simply because the woman who gives him life was less capable or less courageous than her sisters; and it is not for such reasons that a man should be born.

And I fail to see that a future generation will be in any way injured because the mothers of that generation are no longer required to please their husbands by stunting and narrowing such brains as they were born with, because ignorance and silliness are no longer considered essential qualifications for the duties of wifehood and motherhood. The recognition of woman’s complete humanity, apart from husband or lover, must mean inevitably the recognition of her right to develop every side of that humanity, the mental and moral as well as the physical and sexual; and inevitably and insensibly the old aristocratic masculine cruelty which, because she was an inferior, imposed stupidity upon her and made lack of intelligence a preliminary condition of motherhood, will become a thing of the past. Nor will a man be less fitted to fight the battle of life with honour and advantage to himself, because he was not born the son of a fool.

The male half of creation is still apt to talk (if not quite so confidently as of yore) as if the instinct and desire for maternity were the one overpowering factor in our lives. It may be so as regards the majority of us, though the shrinkage of the birth-rate in so far as it is attributable to women would seem to point the other way; but as I have shown it is impossible to be certain on the point until other instincts and desires have been given fair play. Under a voluntary system of marriage they would be given fair play; in a world where a woman might make what she would of her own life, might interest herself in what seemed good to her, she would hardly bear a child unless she desired to bear it. That is to say she would bear a child not just because it was the right thing for her to do—since there would be a great many other right things for her to do—but because the maternal instinct was so strong in her that it overpowered other interests, desires or ambitions, because she felt in her the longing to give birth to a son of whom she had need. And such a son would come into a world where his place was made ready for him; being welcome, and a hundred times welcome, because he was loved before he was conceived.

Nor does one imagine that such a son, when he grew of an age to understand, would think the less of his mother because he knew that he was no accident in her life, but a choice; because he learned that his birth was something more than a necessary and inevitable incident in her compulsory trade. One does not imagine that he would reverence her the less because he saw in her not only the breeding factor in the family, but a being in all respects as human as himself, who had suffered for him and suffered of her own free will; nor that he would be less grateful to her because she, having the unquestioned right to hold life from him, had chosen instead to give it.