I do not think that the general reader at all appreciates the steady development of Socialist thought during the past two decades. Directly one comes into close contact with contemporary Socialists one discovers in all sorts of ways the evidence of the synthetic work that has been and still is in process, the clearing and growth of guiding ideas, the qualification of primitive statements, the consideration, the adaptation to meet this or that adequate criticism. A quarter of a century ago Socialism was still to a very large extent a doctrine of negative, a passionate criticism and denial of the theories that sustained and excused the injustices of contemporary life, a repudiation of social and economic methods then held to be indispensable and in the very nature of things. Its positive proposals were as sketchy as they were enthusiastic, sketchy and, it must be confessed, fluctuating. One needs to turn back to the files of its every-day publications to realize the progress that has been made, the secular emergence of a consistent and continually more nearly complete and directive scheme of social reconstruction from the chaotic propositions and hopes and denials of the earlier time. In no direction is this more evident than in the steady clearing of the Socialistic attitude towards marriage and the family; in the disentanglement of Socialism from much idealist and irrelevant matter with which it was once closely associated and encumbered, in the orderly incorporation of conceptions that at one time seemed not only outside of, but hostile to, Socialist ways of thinking....

Nothing could have brought out this more clearly than the comical attempt made recently by the Daily Express to suggest that Mr. Keir Hardie and the party he leads was mysteriously involved with my unfortunate self in teaching Free Love to respectable working men. When my heat and indignation had presently a little subsided, I found myself asking how it came about, that any one could bring together such discrepant things as the orderly proposals of Socialism as they shape themselves in the projects of Mr. Keir Hardie, let us say, and the doctrine of sexual go-as-you-please. And so inquiring, my mind drifted back to the days—it is a hazy period to me—when Godwin and Mary Wollstonecraft were alive, when Shelley explained his views to Harriet. These people were in a sort of way Socialists; Palaeo-Socialists. They professed also very distinctly that uncovenanted freedom of action in sexual matters which is, I suppose, Free Love. Indeed, so near are we to these old confusions that there is still, I find, one Palaeo-Socialist surviving—Mr. Belfort Bax. In that large undifferentiated past, all sorts of ideas, as yet too ill defined to eliminate one another, socialist ideas, communist ideas, anarchist ideas, Rousseauism, seethed together and seemed akin. In a sense they were akin in that they were the condemnation of the existing order, the outcome of the destructive criticism of this of its aspects or that. They were all breccia. But in all else, directly they began to find definite statement, they were flatly contradictory one with another. Or at least they stood upon different levels of assumption and application.

The formulÆ of Anarchism and Socialism are, no doubt, almost diametrically opposed; Anarchism denies government, Socialism would concentrate all controls in the State, yet it is after all possible in different relations and different aspects to entertain the two. When one comes to dreams, when one tries to imagine one’s finest sort of people, one must surely imagine them too fine for control and prohibitions, doing right by a sort of inner impulse, “above the Law.” One’s dreamland perfection is Anarchy—just as no one would imagine a policeman (or for the matter of that a drain-pipe) in Heaven. But come down to earth, to men the descendants of apes, to men competing to live, and passionately jealous and energetic, and for the highways and market-places of life at any rate, one asks for law and convention. In Heaven or any Perfection there will be no Socialism, just as there will be no Bimetallism; there is the sphere of communism, anarchism, universal love and universal service. It is in the workaday world of limited and egotistical souls that Socialism has its place. All men who dream at all of noble things are Anarchists in their dreams, and half at least of the people who are much in love, I suppose, want to be this much Anarchistic that they do not want to feel under a law or compulsion one with another. They may want to possess, they may want to be wholly possessed, but they do not want a law court or public opinion to protect that possession as a “right.”

But it’s still not clearly recognized how distinct are the spheres of Anarchism and Socialism. The last instance of this confusion that has seriously affected the common idea of the Socialist was as recent as the late Mr. Grant Allen. He was not, I think, even in his time a very representative Socialist, but certainly he did present, as if it were a counsel of perfection for this harsh and grimy world, something very like reckless abandonment to the passion or mood of the moment. I doubt if he would have found a dozen supporters in the Fabian Society in his own time. I should think his teaching would have appealed far more powerfully to extreme individualists of the type of Mr. Auberon Herbert. However that may be, I do not think there is at present among English and American Socialists any representative figure at all counselling Free Love. The modern tendency is all towards an amount of control over the function of reproduction, if anything, in excess of that exercised by the State and public usage to-day. Let me make a brief comparison of existing conditions with what I believe to be the ideals of most of my fellow Socialists in this matter, and the reader can then judge for himself between the two systems of intervention.

And first let me run over the outline of the thing we are most likely to forget and have wrong in such a discussion, the thing directly under our noses, the thing that is. People have an odd way of assuming in such a comparison that we are living under an obligation to conform to the moral code of the Christian church at the present time. As a matter of fact we are living in an epoch of extraordinary freedom in sexual matters, mitigated only by certain economic imperatives. Anti-socialist writers have a way of pretending that Socialists want to make Free Love possible, while in reality Free Love is open to any solvent person to-day. People who do not want to marry are as free as air to come together and part again as they choose, there is no law to prevent them, the State takes it out of their children with a certain mild malignancy—that is all. Married people are equally free, saving certain limited proprietary claims upon one another, claims that can always be met by the payment of damages. The restraints are purely restraints of opinion, that would be as powerful tomorrow if legal marriage was altogether abolished. There was a time, no doubt, when there were actual legal punishments for unchastity in women, but that time has gone, it might seem, for ever. Our State retains only, from an age that held mercantile methods in less honour, a certain habit of persecuting women who sell themselves by retail for money, but this is done in the name of public order and not on account of the act. Such a woman must exact cash payments, she cannot recover debts, she is placed at a ridiculous disadvantage towards her landlord (which makes accommodating her peculiarly lucrative), and she is exposed to various inconveniences of street regulation and status that must ultimately corrupt any police force in the world—for all that she seems to continue in the land with a certain air of prosperity. Beyond that our control between man and woman is nil. Our society to-day has in fact no complete system of sexual morals at all. It has the remains of a system.

It has the remains of a monogamic patriarchal system, in which a responsible man owned nearly absolutely wife and offspring. All its laws and sentiments alike are derived from the reduction and qualification of that.

These are not the pretensions indeed of the present system such as it is, but they are the facts. And even the present disorder, one gathers, is unstable. One hears on every hand of its further decadence. From Father Vaughan to President Roosevelt, and volleying from the whole bench of bishops, comes the witness to that. Not only the old breaches grow wider and more frequent, but in the very penetralia of the family the decay goes on. The birth-rate falls—and falls. The family fails more and more in its essential object. This is a process absolutely independent of any Socialist propaganda; it is part of the normal development of the existing social and economic system. It makes for sterilization, for furtive wantonness and dishonour. The existing system produces no remedies at all. Prominent people break out ever and again into vehement scoldings of this phenomenon; the newspapers and magazines re-echo “Race Suicide,” but there is no sign whatever in the statistical curves of the smallest decimal per cent. of response to these exhortations.

Our existing sexual order is a system in decay. What are the alternatives to its steady process of collapse? That is the question we have to ask ourselves. To heap foul abuse, as many quite honest but terror-stricken people seem disposed to do, on any one who attempts to discuss any alternative, is simply to accelerate this process. To me it seems there are three main directions along which things may go in the future, and between which rational men have to choose.

The first is to regard the present process as inevitable and moving towards the elimination of weak and gentle types, to clear one’s mind of the prejudices of one’s time, and to contemplate a disintegration of all the realities of the family into an epoch of Free Love, mitigated by mercantile necessities and a few transparent hypocrisies. Rich men will be free to live lives of irresponsible polygamy; poor men will do what they can; women’s life will be adventurous, the population will decline in numbers and perhaps in quality. (To guard against that mischievous quoter who lies in wait for all Socialist writers, let me say at once that this state of affairs is anti-socialist, is, I believe, socially destructive, and does not commend itself to me at all.)

The second direction is towards reaction, an attempt to return to the simple old conceptions of our past, to the patriarchal family, that is to say, of the middle ages. This I take to be the conception of such a Liberal as Mr. G. K. Chesterton, or such a Conservative as Lord Hugh Cecil, and to be also as much idea as one can find underlying most tirades against modern morals. The rights of the parent will be insisted on and restored, and the parent means pretty distinctly the father. Subject to the influence of a powerful and well-organized Church, a rejuvenescent Church, he is to resume that control over wife and children of which the modern State has partially deprived him. The development of secular education is to be arrested, particular stress is to be laid upon the wickedness of any intervention with natural reproductive processes, the spread of knowledge in certain directions is to be made criminal, and early marriages are to be encouraged.... I do not by any means regard this as an impossible programme; I believe that in many directions it is quite a practicable one; it is in harmony with great masses of feeling in the country, and with many natural instincts. It would not of course affect the educated wealthy and leisurely upper class in the community, who would be able and intelligent enough to impose their own private glosses upon its teaching, but it would “moralize” the general population, and reduce them to a state of prolific squalor. Its realization would be, I believe, almost inevitably accompanied by a decline in sanitation, and a correlated rise in birth-rate and death-rate, for life would be cheap, and drainpipes and antiseptics dear, and it is quite conceivable that after some stresses, a very nearly stable social equilibrium would be attained. After all it is this simple sort of life, without drains and without education, with child labour (in the open air for the most part until the eighteenth century—though that is a detail) and a consequent straightforward desire for remunerative children that has been the normal life of humanity for many thousands of years. We might not succeed in getting back to a landed peasantry, we might find large masses of the population would hang up obstinately in industrial towns—towns that in their simple naturalness of congestion might come to resemble the Chinese pattern pretty closely; but I have no doubt we could move far in that direction with very little difficulty indeed.

The third direction is towards the developing conceptions of Socialism. And it must be confessed at once that these, as they emerge steadily and methodically from mere generalities and confusions, do present themselves as being in many aspects, novel and untried. They are as untested, and in many respects as alarming, as steam traction or iron shipping were in 1830. They display, clearly and unambiguously, principles already timidly admitted in practice and sentiment to-day, but as yet admitted only confusedly and amidst a cloud of contradictions. Essentially the Socialist position is a denial of property in human beings; not only must land and the means of production be liberated from the multitude of little monarchs among whom they are distributed, to the general injury and inconvenience, but women and children, just as much as men and things, must cease to be owned. Socialism indeed proposes to abolish altogether the patriarchal family amidst whose disintegrating ruins we live, and to raise women to an equal citizenship with men. It proposes to give a man no more property in a woman than a woman has in a man. To stupid people who cannot see the difference between a woman and a thing, the abolition of the private ownership of women takes the form of having “wives in common,” and suggests the Corroboree. It is obviously nothing of the sort. It is the recognition in theory of what in many classes is already the fact,—the practical equality of men and women in a civilized state. It is quite compatible with a marriage contract of far greater stringency than that recognized throughout Christendom to-day.

Now what sort of contract will the Socialist state require for marriage? Here again there are perfectly clear and simple principles. Socialism states definitely what almost everybody recognizes nowadays with greater or less clearness, and that is the concern of the State for children. The children people bring into the world can be no more their private concern entirely, than the disease germs they disseminate or the noises a man makes in a thin-floored flat. Socialism says boldly the State is the Over-Parent, the Outer-Parent. People rear children for the State and the future; if they do that well, they do the whole world a service, and deserve payment just as much as if they built a bridge or raised a crop of wheat; if they do it unpropitiously and ill, they have done the world an injury. Socialism denies altogether the right of any one to beget children carelessly and promiscuously, and for the prevention of disease and evil births alike the Socialist is prepared for an insistence upon intelligence and self-restraint quite beyond the current practice. At present we deal with all that sort of thing as an infringement of private proprietary rights; the Socialist holds it is the world that is injured.

It follows that motherhood, which we still in a muddle-headed way seem to regard as partly self-indulgence and partly a service paid to a man by a woman, is regarded by the Socialists as a benefit to society, a public duty done. It may be in many cases a duty full of pride and happiness—that is beside the mark. The State will pay for children born legitimately in the marriage it will sanction. A woman with healthy and successful offspring will draw a wage for each one of them from the State, so long as they go on well. It will be her wage. Under the State she will control her child’s upbringing. How far her husband will share in the power of direction is a matter of detail upon which opinion may vary—and does vary widely among Socialists. I suppose for the most part they incline to the conception of a joint control. So the monstrous injustice of the present time which makes a mother dependent upon the economic accidents of her man, which plunges the best of wives and the most admirable of children into abject poverty if he happens to die, which visits his sins of waste and carelessness upon them far more than upon himself, will disappear. So too the still more monstrous absurdity of women discharging their supreme social function, bearing and rearing children in their spare time, as it were, while they “earn their living” by contributing some half mechanical element to some trivial industrial product, will disappear.

That is the gist of the Socialist attitude towards marriage; the repudiation of private ownership of women and children, and the payment of mothers. Partially but already very extensively, socialistic ideas have spread through the whole body of our community; they are the saving element in what would otherwise be a moral catastrophe now, and the Socialist simply puts with precise definition the conclusions to which all but foolish, ignorant, base or careless people are moving—albeit some are moving thither with averted faces. Already we have the large, still incomplete edifice of free education, and a great mass of legislation against child labour; we have free baths, free playgrounds, free libraries,—more and more people are coming to admit the social necessity of saving our children from the private enterprise of the milkman who does not sterilize his cans, from the private enterprise of the schoolmaster who cannot teach, from the private enterprise of the employer who takes them on at small wages at thirteen or fourteen to turn them back on our hands as ignorant hooligans and social wastrels at eighteen or twenty.... But the straightforward payment to the mother still remains to be brought within the sphere of practical application. To that we shall come.

A. C. FIFIELD’S NEW LIST.

2nd Edition, 1s. nett, Postage 2d. Cloth gilt, 2s. nett.

“It will be difficult for the hardiest episcopater to make anything good out of this book. It is a bad record, whether we regard it as citizens or as churchmen.”—Pall Mall Gazette.

“This is a tremendous and terrible indictment, which can only be supported by an appeal to facts. Unfortunately for the bishops, the record is black. It could not be much worse.”—Daily News.

“The importance of Mr. Clayton’s investigations lies in their cumulative effect. In view of their calling, nearly every intervention and every abstention of the bishops in political affairs has been melancholy. Taken together, the record is overwhelming. What we have here is a history of the absolute uniformity with which popular causes, involving no menace to the church, have found the bishops against them.... It is a record of hopeless, unredeemed failure. It has been sectarian. It has been selfish. It has never once been national. It has never once been right, never even magnificently wrong. Its mistakes have all been mean.”—Morning Leader.

“A powerful picture of the excesses committed in the name of Patriotism.... A particularly valuable piece of work.”—Daily News. “A serious and painstaking contribution to the discussion of a profound ethical problem.”—Daily Chronicle.

A book for book collectors and craftsmen. Hand set type, hand made paper, hand printed and hand bound. One hundred and fifty copies only offered to the public. Reigate Press work.

“Still perhaps the best life of Whitman.”—A. E. Fletcher.

“A fine appreciation.... More wisdom and sound thinking are compressed in this little volume than you will find in tons of other books.”—The Clarion.

“An able study of a remarkable personality, which should be widely read.”—Scotsman.

“An appreciative and luminous criticism, which our readers will do well to get.”—New Age.

“We recommend Mr. Crosby’s book to those who like a good morsel of morally inspiring and intellectually stimulating reading. He first tells, and tells well, the life-story of a man who lived, and would have died, for a noble idea—the abolition of slavery. He then discusses very fruitfully both that idea, and another, the idea of Non-Resistance, which still remains only an idea, and some will say a dream.... His view on the subject will surprise, but in the end will impress, the reader,... and he is none the less effective because his temper is philosophic and his words are measured.”—Sunday School Chronicle.

A reprint of Miss Martineau’s famous story of her cottage farm which she ran for over twelve years in the middle of the nineteenth century.

Sillett was one of the pioneers of the small holdings, and his booklet ran into a dozen editions fifty years ago. His accounts show a net profit of £51 in at least one year, by fork and spade work.

A plea for a more humane and rational system of child-training in the elementary schools.