We are often and rightly reminded that woman is half the human race. It is truer even than it appears. Not only is woman half of the present generation, but present woman is half of all the generations of men and women to come. The argument of this book, which will be regarded as reactionary by many women called "advanced"—presumably as doctors say that a case of consumption is "advanced"—involves nothing other than adequate recognition of the importance of woman in the most important of all matters. It is true that my primary concern has been to furnish, for the individual woman and for those in charge of girlhood, a guide of life based upon the known physiology of sex. But it is a poor guide of life which considers only the transient individual, and poorest of all in this very case.

If it were true that woman is merely the vessel and custodian of the future lives of men and women, entrusted to her ante-natal care by their fathers, as many creeds have supposed, then indeed it would be a question of relatively small moment how the mothers of the future were chosen. Our ingenious devices for ensuring the supremacy of man lend colour to this idea. We name children after their fathers, and the fact that they are also to some extent of the maternal stock is obscured.

But when we ask to what extent they are also of maternal stock, we find that there is a rigorous equality between the sexes in this matter. It is a fact which has been ignored or inadequately recognized by every feminist and by every eugenist from Plato until the present time. Salient qualities, whether good or ill, are more commonly displayed by men than by women. Great strength or physical courage or endurance, great ability or genius, together with a variety of abnormalities, are much more commonly found in men than in women, and the eugenic emphasis has therefore always been laid upon the choice of fathers rather than of mothers. Not so long ago, the scion of a noble race must marry, not at all necessarily the daughter of another noble race, but rather any young healthy woman who promised to be able to bear children easily and suckle them long. But directly we observe, under the microscope, the facts of development, we discover that each parent contributes an exactly equal share to the making of the new individual, and all the ancient and modern ideas of the superior value of well-selected fatherhood fall to the ground. Woman is indeed half the race. In virtue of expectant motherhood and her ante-natal nurture of us all, she might well claim to be more, but she is half at least.

And thus it matters for the future at least as much how the mothers are chosen as how the fathers are. This remains true, notwithstanding that the differences between men, commending them for selection or rejection, seem so much more conspicuous and important than in the case of women.

For, in the first place, the differences between women are much greater than appear when, for instance, we read history as history is at present understood, or when we observe and compare the world and his wife. Uniformity or comparative uniformity of environment is a factor of obvious importance in tending to repress the natural differences between women. Reverse the occupations and surroundings of the sexes, and it might be found that men were "much of a muchness," and women various and individualized, to a surprising extent.

But, even allowing for this, it is difficult to question that men as individuals do differ, for good and for evil, more than women as individuals. Such a malady as hÆmophilia, for instance, sharply distinguishes a certain number of men from the rest of their sex, whereas women, not subject to the disease, are not thus distinguished, as individuals.

But the very case here cited serves to illustrate the fallacy of studying the individual as an individual only, and teaches that there is a second reason why the selection of women for motherhood is more important than is so commonly supposed. In the matter of, for instance, hÆmophilia, men appear sharply contrasted among themselves and women all similar. Yet the truth is that men and women differ equally in this very respect. Women do not suffer from hÆmophilia, but they convey it. Just as definitely as one man is hÆmophilic and another is not, so one woman will convey hÆmophilia and another will not. The abnormality is present in her, but it is latent; or, as we shall see the Mendelians would say, "recessive" instead of "dominant."

Now I am well assured that if we could study not only the patencies but also the latencies of individuals of both sexes, we should find that they vary equally. Women, as individuals, appear more similar than men, but as individuals conveying latent or "recessive" characters which will appear in their children, especially their male children, they are just as various as men are. The instance of hÆmophilia is conclusive, for two women, each equally free from it, will respectively bear normal and hÆmophilic children; but this is probably only one among many far more important cases. I incline to believe that certain nervous qualities, many of great value to humanity, tend to be latent in women, just as hÆmophilia does. Two women may appear very similar in mind and capacity, but one may come of a distinguished stock, and the other of an undistinguished. In the first woman, herself unremarkable, high ability may be latent, and her sons may demonstrate it. It is therefore every whit as important that the daughters of able and distinguished stock shall marry as that the sons shall. It remains true even though the sons may themselves be obviously distinguished and the daughters may not.

The conclusion of this matter is that scientific inquiry completely demonstrates the equal importance of the selection of fathers and of mothers. If our modern knowledge of heredity is to be admitted at all, it follows that the choice of women for motherhood is of the utmost moment for the future of mankind. Woman is half the race; and the leaders of the woman's movement must recognize the importance of their sex in this fundamental question of eugenics. At present they do not do so; indeed, no one does. But the fact remains. As before all things a Eugenist, and responsible, indeed, for that name, I cannot ignore it in the following pages. There is not only to-day to think of, but to-morrow. The eugenics which ignores the natural differences between women as individuals, and their still greater natural differences as potential parents, is only half eugenics; the leading women who in any way countenance such measures as deprive the blood of the future of its due contribution from the best women of the present, are leading not only one sex but the race as a whole to ruin.

If women were not so important as Nature has made them, none of this would matter. To insist upon it is only to insist upon the importance of the sex. The remarkable fact, which seems to me to make this protest and the forthcoming pages so necessary, is that the leading feminists do not recognize the all-importance of their sex in this regard. They must be accused of neglecting it and of not knowing how important they are. They consider the present only, and not the composition of the future. Like the rest of the world, I read their papers and manifestoes, their speeches and books, and have done so, and have subscribed to them, for years; but no one can refer me to a single passage in any of these where any feminist or suffragist, in Great Britain, at least, militant or non-militant, has set forth the principle, beside which all others are trivial, that the best women must be the mothers of the future.

Yet this which is thus ignored matters so much that other things matter only in so far as they affect it. As I have elsewhere maintained, the eugenic criterion is the first and last of every measure of reform or reaction that can be proposed or imagined. Will it make a better race? Will the consequence be that more of the better stocks, of both sexes, contribute to the composition of future generations? In other words, the very first thing that the feminist movement must prove is that it is eugenic. If it be so, its claims are unchallengeable; if it be what may contrariwise be called dysgenic, no arguments in its favour are of any avail. Yet the present champions of the woman's cause are apparently unaware that this question exists. They do not know how important their sex is.

Thinkers in the past have known, and many critics in the present, though unaware of the eugenic idea, do perceive, that woman can scarcely be better employed than in the home. Herbert Spencer, notably, argued that we must not include, in the estimate of a nation's assets, those activities of woman the development of which is incompatible with motherhood. To-day, the natural differences between individuals of both sexes, and the importance of their right selection for the transmission of their characters to the future, are clearly before the minds of those who think at all on these subjects. On various occasions I have raised this issue between Feminism and Eugenics, suggesting that there are varieties of feminism, making various demands for women which are utterly to be condemned because they not merely ignore eugenics, but are opposed to it, and would, if successful, be therefore ruinous to the race.

Ignored though it be by the feminist leaders, this is the first of questions; and in so far as any clear opinion on it is emerging from the welter of prejudices, that opinion is hitherto inimical to the feminist claims. Most notably is this the case in America, where the dysgenic consequences of the so-called higher education of women have been clearly demonstrated.

The mark of the following pages is that they assume the principle of what we may call Eugenic Feminism, and that they endeavour to formulate its working-out. It is my business to acquaint myself with the literature of both eugenics and feminism, and I know that hitherto the eugenists have inclined to oppose the claims of feminism, Sir Francis Galton, for instance, having lent his name to the anti-suffrage side; whilst the feminists, one and all, so far as Anglo-Saxondom is concerned—for Ellen Key must be excepted—are either unaware of the meaning of eugenics at all, or are up in arms at once when the eugenist—or at any rate this eugenist, who is a male person—mildly inquires: But what about motherhood? and to what sort of women are you relegating it by default?

I claim, therefore, that there is immediate need for the presentation of a case which is, from first to last, and at whatever cost, eugenic; but which also—or, rather, therefore—makes the highest claims on behalf of woman and womanhood, so that indeed, in striving to demonstrate the vast importance of the woman question for the composition of the coming race, I may claim to be much more feminist than the feminists.

The problem is not easily to be solved; otherwise we should not have paired off into insane parties, as on my view we have done. Nor will the solution please the feminists without reserve, whilst it will grossly offend that abnormal section of the feminists who are distinguished by being so much less than feminine, and who little realize what a poor substitute feminism is for feminity.

There is possible no Eugenic Feminism which shall satisfy those whose simple argument is that woman must have what she wants, just as man must. I do not for a moment admit that either men or women or children of a smaller growth are entitled to everything they want. "The divine right of kings," said Carlyle, "is the right to be kingly men"; and I would add that the divine right of women is the right to be queenly women. Until this present time, it was never yet alleged as a final principle of justice that whatever people wanted they were entitled to, yet that is the simple feminist demand in a very large number of cases. It is a demand to be denied, whilst at the same time we grant the right of every man and of every woman to opportunities for the best development of the self; whatever that self may be—including even the aberrant and epicene self of those imperfectly constituted women whose adherence to the woman's cause so seriously handicaps it.

But it is one thing to say people should have what is best for them, and another that whatever they want is best for them. If it is not best for them it is not right, any more than if they were children asking for more green apples. Women have great needs of which they are at present unjustly deprived; and they are fully entitled to ask for everything which is needed for the satisfaction of those needs; but nothing is more certain than that, at present, many of them do not know what they should ask for. Not to know what is good for us is a common human failing; to have it pointed out is always tiresome, and to have this pointed out to women by any man is intolerable. But the question is not whether a man points it out, presuming to tell women what is good for them, but whether in this matter he is right—in common with the overwhelming multitude of the dead of both sexes.

As has been hinted, the issue is much more momentous than any could have realized even so late as fifty years ago. It is only in our own time that we are learning the measure of the natural differences between individuals, it is only lately that we have come to see that races cannot rise by the transmission of acquired characters from parents to offspring, since such transmission does not occur, and it is only within the last few years that the relative potency of heredity over education, of nature over nurture, has been demonstrated. Not one in thousands knows how cogent this demonstration is, nor how absolutely conclusive is the case for the eugenic principle in the light of our modern knowledge. At whatever cost, we see, who have ascertained the facts, that we must be eugenic.

This argument was set forth in full in the predecessors of this book, which in its turn is devoted to the interests of women as individuals. But before we proceed, it is plainly necessary to answer the critic who might urge that the separate questions of the individual and the race cannot be discussed in this mixed fashion. The argument may be that if we are to discuss the character and development and rights of women as individuals, we must stick to our last. Any woman may question the eugenic criterion or say that it has nothing to do with her case. She claims certain rights and has certain needs; she is not so sure, perhaps, about the facts of heredity, and in any case she is sure that individuals—such as herself, for instance—are ends in themselves. She neither desires to be sacrificed to the race, nor does she admit that any individual should be so sacrificed. She is tired of hearing that women must make sacrifices for the sake of the community and its future; and the statement of this proposition in its new eugenic form, which asserts that, at all costs, the finest women must be mothers, and the mothers must be the finest women, is no more satisfactory to her than the crude creed of the Kaiser that children, cooking and church are the proper concerns of women. She claims to be an individual, as much as any man is, as much as any individual of either sex whom we hope to produce in the future by our eugenics, and she has the same personal claim to be an end in and for herself as they will have whom we seek to create. Her sex has always been sacrificed to the present or to the immediate needs of the future as represented by infancy and childhood; and there is no special attractiveness in the prospect of exchanging a military tyranny for a eugenic tyranny: "plus Ça change, plus c'est la mÊme chose."

One cannot say whether this will be accepted as a fair statement of the woman's case at the present time, but I have endeavoured to state it fairly and would reply to it that its claims are unquestionable and that we must grant unreservedly the equal right of every woman to the same consideration and recognition and opportunity as an individual, an end in and for herself, whatever the future may ask for, as we grant to men.

But I seek to show in the following pages that, in reality, there is no antagonism between the claims of the future and the present, the race and the individual. On philosophic analysis we must see that, indeed, no living race could come into being, much less endure, in which the interests of individuals as individuals, and the interest of the race, were opposed. If we imagine any such race we must imagine its disappearance in one generation, or in a few generations if the clash of interests were less than complete. Living Nature is not so fiendishly contrived as has sometimes appeared to the casual eye. On the contrary, the natural rule which we see illustrated in all species, animal or vegetable, high or low, throughout the living world, is that the individual is so constructed that his or her personal fulfilment of his or her natural destiny as an individual, is precisely that which best serves the race. Once we learn that individuals were all evolved by Nature for the sake of the race, we shall understand why they have been so evolved in their personal characteristics that in living their own lives and fulfilling themselves they best fulfil Nature's remoter purpose.

To this universal and necessary law, without which life could not persist anywhere in any of its forms, woman is no exception; and therein is the reply to those who fear a statement in new terms of the old proposition that women must give themselves up for the sake of the community and its future. Here it is true that whosoever will give her life shall save it. Women must indeed give themselves up for the community and the future; and so must men. Since women differ from men, their sacrifice takes a somewhat different form, but in their case, as in men's, the right fulfilment of Nature's purpose is one with the right fulfilment of their own destiny. There is no antinomy. On the contrary, the following pages are written in the belief and the fear that women are threatening to injure themselves as individuals—and therefore the race, of course—just because they wrongly suppose that a monstrous antinomy exists where none could possibly exist. "No," they say, "we have endured this too long; henceforth we must be free to be ourselves and live our own lives." And then, forsooth, they proceed to try to be other than themselves and live other than the lives for which their real selves, in nine cases out of ten, were constructed. It works for a time, and even for life in the case of incomplete and aberrant women. For the others, it often spells liberty and interest and heightened consciousness of self for some years; but the time comes when outraged Nature exacts her vengeance, when middle age abbreviates the youth that was really misspent, and is itself as prematurely followed by a period of decadence grateful neither to its victim nor to anyone else. Meanwhile the women who have chosen to be and to remain women realize the promise of Wordsworth to the girl who preferred walks in the country to algebra and symbolic logic:—

Thou, while thy babes around thee cling,
Shalt show us how divine a thing
A woman may be made.
Thy thoughts and feelings shall not die,
Nor leave thee, when grey hairs are nigh,
A melancholy slave;
But an old age serene and bright
And lovely as a Lapland night,
Shall lead thee to thy grave.

Where is the woman, recognizable as such, who will question that the brother of Dorothy Wordsworth was right?

In the following pages, it is sought to show that, women being constructed by Nature, as individuals, for her racial ends, they best realize themselves, are happier and more beautiful, live longer and more useful lives, when they follow, as mothers or foster-mothers in the wide and scarcely metaphorical sense of that word, the career suggested in Wordsworth's lovely lines.

It remains to state the most valuable end which this book might possibly achieve—an end which, by one means or another, must be achieved. It is that the best women, those favoured by Nature in physique and intelligence, in character and their emotional nature, the women who are increasingly to be found enlisted in the ranks of Feminism, and fighting the great fight for the Women's Cause, shall be convinced by the unchangeable and beneficent facts of biology, seen in the bodies and minds of women, and shall direct their efforts accordingly; so that they and those of their sisters who are of the same natural rank, instead of increasingly deserting the ranks of motherhood and leaving the blood of inferior women to constitute half of all future generations, shall on the contrary furnish an ever-increasing proportion of our wives and mothers, to the great gain of themselves, and of men, and of the future.

For in some of its forms to-day the Woman's Cause is not man's, nor the future's, nor even, as I shall try to show, woman's. But a Eugenic Feminism, for which I try to show the warrant in the study of woman's nature, would indeed be the cause of man, and should enlist the whole heart and head of every man who has them to offer. For here is a principle which benefits men to the whole immeasurable extent involved in decreeing that the best women must be the wives. "The best women for our wives!" is not a bad demand from men's point of view, and it is assuredly the best possible for the sake of the future.

It is claimed, then, for the teaching of this book that, being based upon the evident and unquestionable indications of Nature, it is calculated to serve her end, which is the welfare of the race as a whole, including both sexes. No one will question that the position and happiness and self-realization of women in the modern world would be vastly enhanced by the reforms for which I plead, though some men will not think that game worth the candle. But I have argued that men also will profit; nor can there be any question as to the advantage for children. It is just because our scheme and our objects are natural that they require no support from and lend no warrant to that accursed spirit of sex-antagonism which many well-meaning women now display—doubtless by a natural reflex, because it is the spirit of the worst men everywhere. It is primarily men's desire for sex-dominance that engenders a sex-resentment in women; but the spirit is lamentable, whatever its origin and wherever it be found. It is most lamentable in the bully, the drunkard, the cad, the Mammonist, the satyr, who are everywhere to be found opposing woman and her claims. There is no variety of male blackguardism and bestiality, of vileness and selfishness, of lust and greed, whose representatives' names should not be added to those of the illustrious pro-consuls and elegant peeresses and their following who form Anti-Suffrage Societies. Before we criticise sex-antagonism in women, let us be honest about it in men; and before we sneer at the type of women who most display it, let us realize fully the worthlessness of the types of men who display it. But if this be granted—and I have never heard it granted by the men who deplore sex-antagonism as if only women displayed it—we must none the less recognize that this spirit injures both sexes, and that it is necessarily false, since none can question that Nature devised the sexes for mutual aid to her end. By this first principle sex-antagonism is therefore condemned. This book, written by a man in behalf of womanhood—and therefore in behalf of manhood and childhood—is consistently opposed to all notions of sex-antagonism, or sex-dominance, male or female, or of competing claims between the sexes. Man and woman are complementary halves of the highest thing we know, and just as the men who seek to maintain male dominance are the enemies of mankind, so the women who preach enmity to men, and refusal of wise and humane legislation in their interests because men have framed it, are the enemies of womankind. At the beginning of the "Suffragette" movement in England, I had the pleasure of taking luncheon with the brilliant young lady whose name has been so prominent in this connection; and my lifelong enthusiasm for the "Vote" has been chastened ever since by the recollection of the resentment which she exhibited at every suggestion of or allusion to any legislation in favour of women—notably with reference to infant mortality and to alcoholism—whilst the suffrage was withheld. Substitute "destroyed" or "reversed" for "chastened," and you have a more typical result in quite well-meaning men of sex-antagonism as many "advanced" women now display it.

Further, this book may be regarded as an appeal to those women who are responsible for forming the ideals of girls. The idea of womanhood here set forth on natural grounds is not always represented in the ideals which are now set before the youthful aspirant for work in the woman's cause. It is not argued that the principles of eugenics are to be expounded to the beginner, nor that she is to be re-directed to the nursery. It is not necessarily argued, by any means, that marriage and motherhood are to be set forth as the goal at which every girl is to aim; such a woman as Miss Florence Nightingale was a Foster-Mother of countless thousands, and was only the greatest exemplar in our time of a function which is essentially womanly, but does not involve marriage. I desire nothing less than that girls should be taught that they must marry—any man better than none. I want no more men chosen for fatherhood than are fit for it, and if the standard is to be raised, selection must be more rigorous and exclusive, as it could not be if every girl were taught that, unmarried, she fails of her destiny. The higher the standard which, on eugenic principles, natural or acquired, women exact of the men they marry, the more certainly will many women remain unmarried.

But I believe that the principles here set forth are able to show us how such women may remain feminine, and may discharge characteristically feminine functions in society, even though physical motherhood be denied them. The racial importance of physical motherhood cannot be exaggerated, because it determines, as we have seen, not less than half the natural composition of future generations. But its individual importance can easily be over-estimated, and that is an error which I have specially sought to avoid in this book, which is certainly an attempt to call or recall women to motherhood. It is not as if physical motherhood were the whole of human motherhood. Racially, it is the substantial whole; individually, it is but a part of the whole, and a smaller fraction in our species than in any humbler form of life. Everyone knows maiden aunts who are better, more valuable, completer mothers in every non-physical way than the actual mothers of their nephews and nieces. This is woman's wonderful prerogative, that, in virtue of her psyche, she can realize herself, and serve others, on feminine lines, and without a pang of regret or a hint anywhere of failure, even though she forego physical motherhood. This book, therefore, is a plea not only for Motherhood but for Foster-Motherhood—that is, Motherhood all-but-physical. In time to come the great professions of nursing and teaching will more and more engage and satisfy the lives and the powers of Virgin-Mothers without number. Let no woman prove herself so ignorant or contemptuous of great things as to suggest that these are functions beneath the dignity of her complete womanhood.

But many a young girl, passing from her finishing-school—which has perhaps not quite succeeded, despite its best efforts, in finishing her womanhood—and coming under the influence of some of our modern champions of womanhood, might well be excused for throwing such a book as this from her, scorning to admit the glorious conditions which declare that woman is more for the Future than for the Present, and that if the Future is to be safeguarded, or even to be, they must not be transgressed. I have watched young girls, wearing the beautiful colours which have been captured by one section of the suffrage movement, asking their way to headquarters for instructions as to procedure, and I have wondered whether, in twenty years, they will look back wholly with content at the consequences. Some time ago the illustrated papers provided us with photographs of a person, originally female, "born to be love visible," as Ruskin says, who had mastered jiu-jitsu for suffragette purposes, and was to be seen throwing various hapless men about a room. And only the day before I write, the papers have given us a realistic account of a demonstration by an ardent advocate of woman, the chief item of which was that, on the approach of a burly policeman to seize her, she—if the pronouns be not too definite in their sex—fell upon her back and adroitly received the constabulary "wind" upon her upraised foot, thereby working much havoc. No one would assert that the woman's movement is responsible for the production of such people; no reasonable person would assert that their adherence condemns it; but we are rightly entitled to be concerned lest the rising generation of womanhood be misled by such disgusting examples.

Nothing will be said which militates for a moment against the possibility that a woman may be womanly and yet in her later years, when so many women combine their best health and vigour with experience and wisdom, might replace many hundredweight of male legislators upon the benches of the House of Commons, to the immense advantage of the nation. If our present purpose were medical in the ordinary sense, the reader would come to a chapter on the climacteric, dealing with the nervous and other risks and disabilities of that period, and notably including a warning as to the importance of attending promptly to certain local symptoms which may possibly herald grave disease. An abundance of books on such subjects is to be had, and my purpose is not to add to their number. Yet the climacteric has a special interest for us because the special case of those women who have passed it is constantly ignored in our discussions of the woman question—which is not exclusively concerned with the destiny of girls and the claims of feminine adolescence to the vote. The work of Lord Lister, and the advances of obstetrics and gynecology, largely dependent thereon, are increasing the naturally large number of women at these later ages—naturally large because women live longer than men. At this stage the whole case is changed. The eugenic criterion no longer applies. But though the woman is past motherhood, she is still a woman, and by no means past foster-motherhood. Though her psychological characters are somewhat modified, it is recorded by my old friend and teacher, Dr. Clouston, that never yet has he found the climacteric to damage a woman's natural love for children: the maternal instinct will not be destroyed. See, then, what a valuable being we have here; none the less so because, as has been said, she now begins to enjoy, in many cases, the best health of her life. Whatever activities she adopts, there is now no question of depriving the race of her qualities: if they are good qualities, it is to be hoped they are already represented in members of the rising generation. The scope of womanhood is now extended. The principles to be laid down later still apply, but they are entirely compatible with, for instance, the discharge of legislative functions. The nation does not yet value its old or elderly women aright. We use as a term of contempt that which should be a term of respect. Savage peoples are wiser. We need the wisdom of our older women. It would be well for us to have Mrs. Fawcett and Mrs. Humphry Ward in Parliament. The distinguished lady who approves of woman's vote in municipal affairs, and fights hard for her son's candidature in Parliament, but objects to woman suffrage on the ground that women should not interfere in politics, could doubtless find a good reason why women should sit in Parliament; and though she would scarcely be heeded on matters of political theory, her splendid championship of Vacation Schools and Play Centres would be more effective than ever in the House, and might instruct some of her male confrÈres as to what politics really is.

The prefatory point here made is, in a word, that the following doctrines are perhaps less reactionary than the ardent suffragette might suppose, compatible as they are with an earnest belief in the fitness and the urgent desirability of women of later ages even as Members of Parliament. It may be added that, on this very point, there is a ridiculous argument against woman suffrage—that it is the precursor of a demand to enter Parliament, which would mean (it is assumed), women being numerically in the majority, that the House would be filled with girls of twenty-two and three. Men of a sort would be likelier than women, it could be argued, to vote for such girls; but the wise of both sexes might well vote for the elderly women whose existence is somehow forgotten in this connection.

No chapter will be found devoted to the question of the vote. The omission is not due to reasons of space, nor to my ever having heard a good argument against the vote—even the argument that women do not want it. That women did not want the vote would only show—if it were the case—how much they needed it. Nor is the omission due to any lukewarmness in a cause for which I am constantly speaking and writing. My faith in the justice and political expediency of woman suffrage has survived the worst follies, in speech and deed, of its injudicious advocates: I would as soon allow the vagaries of Mrs. Carrie Nation to make me an advocate of free whiskey. Causes must be judged by their merits, not by their worst advocates, or where are the chances of religion or patriotism or decency?

The omission is due to the belief that votes for women or anybody else are far less important than their advocates or their opponents assume. The biologist cannot escape the habit of thinking of political matters in vital terms; and if these lead him to regard such questions as the vote with an interest which is only secondary and conditional, it is by no means certain that the verdict of history would not justify him. The present concentration of feminism in England upon the vote, sometimes involving the refusal of a good end—such as wise legislation—because it was not attained by the means they desire, and arousing all manner of enmity between the sexes, may be an unhappy necessity so long as men refuse to grant what they will assuredly grant before long. But now, and then, the vital matters are the nature of womanhood; the extent of our compliance with Nature's laws in the care of girlhood, whether or not women share in making the transitory laws of man; and the extent to which womanhood discharges its great functions of dedicating and preparing its best for the mothers, and choosing and preparing the best of men for the fathers, of the future. The vote, or any other thing, is good or bad in so far as it serves or hurts these great and everlasting needs. I believe in the vote because I believe it will be eugenic, will reform the conditions of marriage and divorce in the eugenic sense, and will serve the cause of what I have elsewhere called "preventive eugenics," which strives to protect healthy stocks from the "racial poisons," such as venereal disease, alcohol, and, in a relatively infinitesimal degree, lead. These are ends good and necessary in themselves, whether attained by a special dispensation from on high, or by decree of an earthly autocrat or a democracy of either sex or both. For these ends we must work, and for all the means whereby to attain them; but never for the means in despite of the ends.

This first chapter is perhaps unduly long, but it is necessary to state my eugenic faith, since there is neither room nor need for me to reiterate the principles of eugenics in later chapters, and since it was necessary to show that, though this book is written in the interests of individual womanhood, it is consistent with the principles of the divine cause of race-culture, to which, for me, all others are subordinate, and by which, I know, all others will in the last resort be judged.

The whole teaching of this book, from social generalizations to the details of the wise management of girlhood, is based upon a single and simple principle, often referred to and always assumed in former writings from this pen, and in public speaking from many and various platforms. If this principle be invalid, the whole of the practice which is sought to be based upon it falls to the ground; but if it be valid, it is of supreme importance as the sole foundation upon which can be erected any structure of truth regarding woman and womanhood. Our first concern, therefore, must be to state this principle, and the evidence therefor. This will occupy not a small space: and the remainder will be amply filled with the details of its application to woman as girl and mother and grandmother, as wife and widow, as individual and citizen.

Woman is Nature's supreme organ of the future, and it is as such that she will here be regarded. The purpose of adding yet another to the many books on various aspects of womanhood is to propound and, if possible, establish this conception of womanhood, and to find in it a never-failing guide to the right living of the individual life, an infallible criterion of right and wrong in all proposals for the future of womanhood, whether economic, political, educational, whether regarding marriage or divorce, or any other subject that concerns womanhood. A principle for which so much is claimed demands clear definition and inexpugnable foundation in the "solid ground of Nature." Cogent in some measure though the argument would be, we must appeal in the first place neither to the poets, nor to our own naturally implanted preferences in womanhood, nor to any teaching that claims extra-natural authority. Our first question must be—Do Nature and Life, the facts and laws of the continuance and maintenance of living creatures, lend countenance to this idea; can it be translated from general terms, essentially poetic and therefore suspect by many, into precise, hard, scientific language; is it a fact, like the atomic weight of oxygen or the laws of motion, that woman is Nature's supreme instrument of the future? If the answer to these questions be affirmative, the evidence of the poets, of our own preferences, of religions ancient and modern, is of merely secondary concern as corroborative, and as serving curiosity to observe how far the teachings of passionless science have been divined or denied by past ages and by other modes of perception and inquiry. Therefore this is to be in its basis none other than a biological treatise; for the laws of reproduction, the newly gained knowledge regarding the nature of sex, and the facts of physiology, afford the evidence of the essentially biological truth which has been so often expressed by the present writer in the quasi-poetic terms already set forth. Let us, then, first remind ourselves how the individual, whether male or female, is to be looked upon in the light of the work of Weismann in especial, and how this great truth, discovered by modern biology and especially by the students of heredity, affects our understanding of the difference between man and woman. Setting forth these earlier pages in the year of the Darwin centenary, and the jubilee of the "Origin of Species," a writer would have some courage who proposed to discuss man and woman as if they were unique, rather than the highest and latest examples of male and female: their nature to be rightly understood only by due study of their ancestral forms, ancient and modern. The biological problem of sex is our concern, and we may have to traverse many past ages of "Æonian evolution," and even to consider certain quite humble organisms, before we rightly see woman as an evolutionary product of the laws of life.

But, first, as to the individual, of whatever sex. Observing the familiar facts of our own lives and of the higher forms of life, both animal and vegetable, with which we are acquainted, we must naturally at first incline to regard as worse than paradoxical the modern biological concept of the individual as existing for the race, of the body as merely a transient host or trustee of the immortal germ-plasm. Since life has its worth and value only in individuals, and since, therefore, the race exists for the production of individuals, in any sense that we human beings, at any rate, can accept, we must be reasonable in expressing the apparently contrary but not less true view that the individual exists for the race. After all, that does not mean that individuals exist and are worth Nature's while merely in order to see the germ-plasm on its way. To say that the individual exists for the race is to say that he, and, as we shall see, pre-eminently she, exist for future individuals; and that is not a destiny to be despised of any. Let us attempt to state simply but accurately what biologists mean in regarding the individual as primarily the host and servant of something called the germ-plasm.

When the processes of development and of reproduction are closely scrutinized, we find evidence which, together with the conclusions based thereon, was first effectively stated by August Weismann, of Freiburg, in his famous little book, "The Germ-Plasm."[1] The marvellous cells from which new individuals are formed must no longer be regarded, at any rate in the higher animals and plants, as formerly parts of the parent individuals. On the contrary, we have to accept, at least in general and as substantially revealing to us the true nature of the individual, the doctrine of the "continuity of the germ-plasm," which teaches that the race proper is a potentially immortal sequence of living germ-cells, from which at intervals there are developed bodies or individuals, the business and raison d'Être of which, whatever such individuals as ourselves may come to suppose, is primarily to provide a shelter for the germ-plasm, and nourishment and air, until such time as it shall produce another individual for itself, to serve the same function. This is another way of saying what will often be said in the following pages—that the individual is meant by Nature to be a parent.

We shall later see that this great truth by no means involves the condemnation of spinsterhood, but since it determines not only the physiology, but also the psychology, of the individual, and especially of woman, it will guide us to a right appreciation of the dangers and the right direction of spinsterhood, and the means whereby it may be made a blessing to self and to others. This must be said lest the reader should be deterred by the unquestionably true assertion that the individual is meant by Nature to be a parent, and has no excuse for existence in Nature's eyes except as a parent. If we are to regard the body as a trustee of the germ-plasm, it is evident that the body which carries the germ-plasm with itself to the grave—the "immortality of the germ-plasm" being only conditional and at the mercy of the acts of individuals—has stultified Nature's end; and it will be a serious concern of ours in the present work to show how, amongst human beings, at any rate, this stultification may be averted, many childless persons of both sexes having served the race for evermore in the highest degree. We must ask in what directions especially may woman, most profitably for herself or for others, seek to express herself apart from motherhood. It will appear, if our leading principle be valid, that it affords us a sure guide in the welter of controversy and baseless assertion of every kind, in which this vastly important question is at present involved.

This conception of the individual as something meant to be a parent will not be questioned by anyone who will do himself or herself the justice to look at it soberly and reverently, without a trace of that tendency to levity or to something worse which here invariably betrays the vulgar mind, whether in a princess or a prostitute. For it needs little reflection to perceive that the most familiar facts of our experience and observation never fail to confirm the doctrine based by Weismann upon the revelations of the microscope when applied to the developmental processes of certain simple animal and vegetable forms. The doctrine that the individual body was evolved by the forces of life, acted on and directed by natural selection, as guardian and transmitter of the germ-plasm, assumes a less paradoxical character when we perceive with what unfailing art Nature has constructed and devised the body and the mind for their function. We flatter ourselves hugely if we suppose that even our most enjoyable and apparently most personal attributes and appetites were designed by Nature for us. Not at all. It is the race for which she is concerned. It is not the individual as individual, but the individual as potential parent, that is her concern, nor does she hesitate to leave very much to the mercy of time and chance the individual from whom the possibility of parenthood has passed away, or the individual in whom it has never appeared. Our appetites for food and drink, well devised by Nature to be pleasant in their satisfaction—lest otherwise we should fail to satisfy them and a possible parent should be lost to her purposes—are immediately rendered of no account when there stirs within us, whether in its crude or transmuted forms, the appetite for the exercise of which these others, and we ourselves, exist, since in Nature's eyes and scheme we are but vessels of the future. In later chapters we shall have much occasion, because of their great practical importance in the conduct of woman's life from girlhood onwards, to discuss the physiological and psychological facts which demonstrate overwhelmingly the truth of the view that the individual was evolved by Nature for the care of the germ-plasm, or, in other words, was and is constructed primarily and ultimately for parenthood.

Nor is this argument, as I see it and will present it, invalidated in any degree by the case of such individuals as the sterile worker-bee; any more than the argument, rightly considered, is invalidated by any instance of a worthy, valuable, happy life, eminently a success in the highest and in the lower senses, lived amongst mankind by a non-parent of either sex. On the contrary, it is in such cases as that of the worker-bee that we find the warrant—in apparent contradiction—for our notion of the meaning of the individual, and also the key to the problem placed before us amongst ourselves by the case of inevitable spinsterhood. Here, it must be granted, is an individual of a very high and definite and individually complete type, no accident or sport, but, in fact, essential for the type and continuance of the species to which she belongs, and yet, though highly individualized and worthy to represent individuality at its best and highest, the worker-bee, so far from being designed for parenthood, is sterile, and her distinctive characters and utilities are conditional upon her sterility. But when we come to ask what are her distinctive characters and utilities we find that they are all designed for the future of the race. She is, in fact, the ideal foster-mother, made for that service, complete in her incompleteness, satisfied with the vicarious fulfilment of the whole of motherhood except its merely physical part. The doctrine, therefore, that the individual is designed by Nature for parenthood, the individual being primarily devised for the race, finds no exception, but rather a striking and immensely significant illustration in the case of the worker-bee, nor will it find itself in difficulties with the case of any forms of individual, however sterile, that can be quoted from either the animal or the vegetable world. Natural selection, of which the continuance of the race is the first and never neglected concern, invariably sees to it that no individuals are allowed to be produced by any species unless they have survival-value, a phrase which always means, in the upshot, value for the survival of the race—whether as parents, or foster-parents, protectors of the parents, feeders or slaves thereof. Our primary purpose throughout being practical, it is impossible to devote unlimited time and space to proceeding formally through the known forms of life in order to marshal all the proofs or a tithe of them, that all individuals are invented and tolerated by Nature for parenthood or its service.

We shall in due course consider the peculiar significance of this proposition for the case of woman—a significance so radical for our present argument, even to its minutiÆ of practical living, that it cannot be too early or too thoroughly insisted upon. But before we proceed to the special case of woman it is well that we should clearly perceive as a general guiding truth, which will never fail us, either in interpretation, prediction, or instruction, the unfailing gaze of Nature, as manifested in the world of life, towards the future. There is no truth more significant for our interpretation of the meaning of the Universe, or at least of our planetary life: there is none more relevant to the fate of empires, and therefore to the interests of the enlightened patriot: there is none more worthy to be taken to heart by the individual of either sex and of any age, adolescent or centenarian, as the secret of life's happiness, endurance, and worth. It may be permitted, then, briefly to survey the main truths, and, therefore, the main teachings of the past, as they may be read by those who seek in the facts of life the key to its meaning and its use.