The Failure of Christianity

Victims of Morality

Marriage and Love

Emma Goldma

The counterfeiters and poisoners of ideas, in their attempt to obscure the line between truth and falsehood, find a valuable ally in the conservatism of language.

Conceptions and words that have long ago lost their original meaning continue through centuries to dominate mankind. Especially is this true if these conceptions have become a common-place, if they have been instilled in our beings from our infancy as great and irrefutable verities. The average mind is easily content with inherited and acquired things, or with the dicta of parents and teachers, because it is much easier to imitate than to create.

Our age has given birth to two intellectual giants, who have undertaken to transvalue the dead social and moral values of the past, especially those contained in Christianity. Friedrich Nietzsche and Max Stirner have hurled blow upon blow against the portals of Christianity, because they saw in it a pernicious slave morality, the denial of life, the destroyer of all the elements that make for strength and character. True, Nietzsche has opposed the slave-morality idea inherent in Christianity in behalf of a master morality for the privileged few. But I venture to suggest that his master idea had nothing to do with the vulgarity of station, caste, or wealth. Rather did it mean the masterful in human possibilities, the masterful in man that would help him to overcome old traditions and worn-out values, so that he may learn to become the creator of new and beautiful things.

Both Nietzsche and Stirner saw in Christianity the leveler of the human race, the breaker of man's will to dare and to do. They saw in every movement built on Christian morality and ethics attempts not at the emancipation from slavery, but for the perpetuation thereof. Hence they opposed these movements with might and main.

Whether I do or do not entirely agree with these iconoclasts, I believe, with them, that Christianity is most admirably adapted to the training of slaves, to the perpetuation of a slave society; in short, to the very conditions confronting us to-day. Indeed, never could society have degenerated to its present appalling stage, if not for the assistance of Christianity. The rulers of the earth have realized long ago what potent poison inheres in the Christian religion. That is the reason they foster it; that is why they leave nothing undone to instill it into the blood of the people. They know only too well that the subtleness of the Christian teachings is a more powerful protection against rebellion and discontent than the club or the gun.

No doubt I will be told that, though religion is a poison and institutionalized Christianity the greatest enemy of progress and freedom, there is some good in Christianity "itself." What about the teachings of Christ and early Christianity, I may be asked; do they not stand for the spirit of humanity, for right and justice?

It is precisely this oft-repeated contention that induced me to choose this subject, to enable me to demonstrate that the abuses of Christianity, like the abuses of government, are conditioned in the thing itself, and are not to be charged to the representatives of the creed. Christ and his teachings are the embodiment of submission, of inertia, of the denial of life; hence responsible for the things done in their name.

I am not interested in the theological Christ. Brilliant minds like Bauer, Strauss, Renan, Thomas Paine, and others refuted that myth long ago. I am even ready to admit that the theological Christ is not half so dangerous as the ethical and social Christ. In proportion as science takes the place of blind faith, theology loses its hold. But the ethical and poetical Christ-myth has so thoroughly saturated our lives that even some of the most advanced minds find it difficult to emancipate themselves from its yoke. They have rid themselves of the letter, but have retained the spirit; yet it is the spirit which is back of all the crimes and horrors committed by orthodox Christianity. The Fathers of the Church can well afford to preach the gospel of Christ. It contains nothing dangerous to the régime of authority and wealth; it stands for self-denial and self-abnegation, for penance and regret, and is absolutely inert in the face of every indignity, every outrage imposed upon mankind.

Here I must revert to the counterfeiters of ideas and words. So many otherwise earnest haters of slavery and injustice confuse, in a most distressing manner, the teachings of Christ with the great struggles for social and economic emancipation. The two are irrevocably and forever opposed to each other. The one necessitates courage, daring, defiance, and strength. The other preaches the gospel of non-resistance, of slavish acquiescence in the will of others; it is the complete disregard of character and self-reliance, and therefore destructive of liberty and well-being.

Whoever sincerely aims at a radical change in society, whoever strives to free humanity from the scourge of dependence and misery, must turn his back on Christianity, on the old as well as the present form of the same.

Everywhere and always, since its very inception, Christianity has turned the earth into a vale of tears; always it has made of life a weak, diseased thing, always it has instilled fear in man, turning him into a dual being, whose life energies are spent in the struggle between body and soul. In decrying the body as something evil, the flesh as the tempter to everything that is sinful, man has mutilated his being in the vain attempt to keep his soul pure, while his body rotted away from the injuries and tortures inflicted upon it.

The Christian religion and morality extols the glory of the Hereafter, and therefore remains indifferent to the horrors of the earth. Indeed, the idea of self-denial and of all that makes for pain and sorrow is its test of human worth, its passport to the entry into heaven.

The poor are to own heaven, and the rich will go to hell. That may account for the desperate efforts of the rich to make hay while the sun shines, to get as much out of the earth as they can: to wallow in wealth and superfluity, to tighten their iron hold on the blessed slaves, to rob them of their birthright, to degrade and outrage them every minute of the day. Who can blame the rich if they revenge themselves on the poor, for now is their time, and the merciful Christian God alone knows how ably and completely the rich are doing it.

And the poor? They cling to the promise of the Christian heaven, as the home for old age, the sanitarium for crippled bodies and weak minds. They endure and submit, they suffer and wait, until every bit of self-respect has been knocked out of them, until their bodies become emaciated and withered, and their spirit broken from the wait, the weary endless wait for the Christian heaven.

Christ made his appearance as the leader of the people, the redeemer of the Jews from Roman dominion; but the moment he began his work, he proved that he had no interest in the earth, in the pressing immediate needs of the poor and the disinherited of his time. What he preached was a sentimental mysticism, obscure and confused ideas lacking originality and vigor.

When the Jews, according to the gospels, withdrew from Jesus, when they turned him over to the cross, they may have been bitterly disappointed in him who promised them so much and gave them so little. He promised joy and bliss in another world, while the people were starving, suffering, and enduring before his very eyes.

It may also be that the sympathy of the Romans, especially of Pilate, was given Christ because they regarded him as perfectly harmless to their power and sway. The philosopher Pilate may have considered Christ's "eternal truths" as pretty anaemic and lifeless, compared with the array of strength and force they attempted to combat. The Romans, strong and unflinching as they were, must have laughed in their sleeves over the man who talked repentance and patience, instead of calling to arms against the despoilers and oppressors of his people.

The public career of Christ begins with the edict, "Repent, for the Kingdom of Heaven is at hand."

Why repent, why regret, in the face of something that was supposed to bring deliverance? Had not the people suffered and endured enough; had they not earned their right to deliverance by their suffering? Take the Sermon on the Mount, for instance. What is it but a eulogy on submission to fate, to the inevitability of things?

"Blessed are the poor in spirit, for theirs is the Kingdom of Heaven."

Heaven must be an awfully dull place if the poor in spirit live there. How can anything creative, anything vital, useful and beautiful come from the poor in spirit? The idea conveyed in the Sermon on the Mount is the greatest indictment against the teachings of Christ, because it sees in the poverty of mind and body a virtue, and because it seeks to maintain this virtue by reward and punishment. Every intelligent being realizes that our worst curse is the poverty of the spirit; that it is productive of all evil and misery, of all the injustice and crimes in the world. Every one knows that nothing good ever came or can come of the poor in spirit; surely never liberty, justice, or equality.

"Blessed are the meek, for they shall inherit the earth."

What a preposterous notion! What incentive to slavery, inactivity, and parasitism! Besides, it is not true that the meek can inherit anything. Just because humanity has been meek, the earth has been stolen from it.

Meekness has been the whip, which capitalism and governments have used to force man into dependency, into his slave position. The most faithful servants of the State, of wealth, of special privilege, could not preach a more convenient gospel than did Christ, the "redeemer" of the people.

"Blessed are they that hunger and thirst for righteousness, for they shall be filled."

But did not Christ exclude the possibility of righteousness when he said, "The poor ye have always with you"? But, then, Christ was great on dicta, no matter if they were utterly opposed to each other. This is nowhere demonstrated so strikingly as in his command, "Render to Caesar the things that are Caesar's, and to God the things that are God's."

The interpreters claim that Christ had to make these concessions to the powers of his time. If that be true, this single compromise was sufficient to prove, down to this very day, a most ruthless weapon in the hands of the oppressor, a fearful lash and relentless tax-gatherer, to the impoverishment, the enslavement, and degradation of the very people for whom Christ is supposed to have died. And when we are assured that "Blessed are they that hunger and thirst for righteousness, for they shall be filled," are we told the how? How? Christ never takes the trouble to explain that. Righteousness does not come from the stars, nor because Christ willed it so. Righteousness grows out of liberty, of social and economic opportunity and equality. But how can the meek, the poor in spirit, ever establish such a state of affairs?

"Blessed are ye when men shall revile you and persecute you, and say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven."

The reward in heaven is the perpetual bait, a bait that has caught man in an iron net, a strait-jacket which does not let him expand or grow. All pioneers of truth have been, and still are, reviled; they have been, and still are, persecuted. But did they ask humanity to pay the price? Did they seek to bribe mankind to accept their ideas? They knew too well that he who accepts a truth because of the bribe, will soon barter it away to a higher bidder.

Good and bad, punishment and reward, sin and penance, heaven and hell, as the moving spirit of the Christ-gospel have been the stumbling-block in the world's work. It contains everything in the way of orders and commands, but entirely lacks the very things we need most.

The worker who knows the cause of his misery, who understands the make-up of our iniquitous social and industrial system can do more for himself and his kind than Christ and the followers of Christ have ever done for humanity; certainly more than meek patience, ignorance, and submission have done.

How much more ennobling, how much more beneficial is the extreme individualism of Stirner and Nietzsche than the sick-room atmosphere of the Christian faith. If they repudiate altruism as an evil, it is because of the example contained in Christianity, which set a premium on parasitism and inertia, gave birth to all manner of social disorders that are to be cured with the preachment of love and sympathy.

Proud and self-reliant characters prefer hatred to such sickening artificial love. Not because of any reward does a free spirit take his stand for a great truth, nor has such a one ever been deterred because of fear of punishment.

"Think not that I come to destroy the law or the prophets. I am not come to destroy, but to fulfill."

Precisely. Christ was a reformer, ever ready to patch up, to fulfill, to carry on the old order of things; never to destroy and rebuild. That may account for the fellow-feeling all reformers have for him.

Indeed, the whole history of the State, Capitalism, and the Church proves that they have perpetuated themselves because of the idea "I come not to destroy the law." This is the key to authority and oppression. Naturally so, for did not Christ praise poverty as a virtue; did he not propagate non-resistance to evil? Why should not poverty and evil continue to rule the world?

Much as I am opposed to every religion, much as I think them an imposition upon, and crime against, reason and progress, I yet feel that no other religion had done so much harm or has helped so much in the enslavement of man as the religion of Christ.

Witness Christ before his accusers. What lack of dignity, what lack of faith in himself and in his own ideas! So weak and helpless was this "Savior of Men" that he must needs the whole human family to pay for him, unto all eternity, because he "hath died for them." Redemption through the Cross is worse than damnation, because of the terrible burden it imposes upon humanity, because of the effect it has on the human soul, fettering and paralyzing it with the weight of the burden exacted through the death of Christ.

Thousands of martyrs have perished, yet few, if any, of them have proved so helpless as the great Christian God. Thousands have gone to their death with greater fortitude, with more courage, with deeper faith in their ideas than the Nazarene. Nor did they expect eternal gratitude from their fellow-men because of what they endured for them.

Compared with Socrates and Bruno, with the great martyrs of Russia, with the Chicago Anarchists, Francisco Ferrer, and unnumbered others, Christ cuts a poor figure indeed. Compared with the delicate, frail Spiridonova who underwent the most terrible tortures, the most horrible indignities, without losing faith in herself or her cause, Jesus is a veritable nonentity. They stood their ground and faced their executioners with unflinching determination, and though they, too, died for the people, they asked nothing in return for their great sacrifice.

Verily, we need redemption from the slavery, the deadening weakness, and humiliating dependency of Christian morality.

The teachings of Christ and of his followers have failed because they lacked the vitality to lift the burdens from the shoulders of the race; they have failed because the very essence of that doctrine is contrary to the spirit of life, exposed to the manifestations of nature, to the strength and beauty of passion.

Never can Christianity, under whatever mask it may appear -- be it New Liberalism, Spiritualism, Christian Science, New Thought, or a thousand and one other forms of hysteria and neurasthenia -- bring us relief from the terrible pressure of conditions, the weight of poverty, the horrors of our iniquitous system. Christianity is the conspiracy of ignorance against reason, of darkness against light, of submission and slavery against independence and freedom; of the denial of strength and beauty, against the affirmation of the joy and glory of life.

Victims of Morality

Not so very long ago I attended a meeting addressed by Anthony Comstock, who has for forty years been the guardian of American morals. A more incoherent, ignorant ramble I have never heard from any platform.

The question that presented itself to me, listening to the commonplace, bigoted talk of the man, was, how could anyone so limited and unintelligent wield the power of censor and dictator over a supposedly democratic nation? True, Comstock has the law to back him. Forty years ago, when Puritanism was even more rampant than to-day, completely shutting out the light of reason and progress, Comstock succeeded, through shady machination and political wire pulling, to introduce a bill which gave him complete control over the Post Office Department -- a control which has proved disastrous to the freedom of the press, as well as the right of privacy of the American citizen.

Since then, Comstock has broken into the private chambers of people, has confiscated personal correspondence, as well as works of art, and has established a system of espionage and graft which would put Russia to shame. Yet the law does not explain the power of Anthony Comstock. There is something else, more terrible than the law. It is the narrow puritanic spirit, as represented in the sterile minds of the Young-Men-and-Old-Maid's Christian Union, Temperance Union, Sabbath Union, Purity League, etc. A spirit which is absolutely blind to the simplest manifestations of life; hence stands for stagnation and decay. As in anti-bellum days, these old fossils lament the terrible immorality of our time. Science, art, literature, the drama, are at the mercy of bigoted censorship and legal procedure, with the result that America, with all her boastful claims to progress and liberty is still steeped in the densest provincialism.

The smallest dominion in Europe can boast of an art free from the fetters of morality, an art that has the courage to portray the great social problems of our time. With the sharp edge of critical analysis, it cuts into every social ulcer, every wrong, demanding fundamental changes and the transvaluation of accepted values. Satire, wit, humor, as well as the most intensely serious modes of expression, are being employed to lay bare our conventional social and moral lies. In America we would seek in vain for such a medium, since even the attempt at it is made impossible by the rigid régime, by the moral dictator and his clique.

The nearest approach, however, are our muckrakers, who have no doubt rendered great service along economic and social lines. Whether the muckrakers have or have not helped to change conditions, at least they have torn the mask from the lying face of our smug and self-satisfied society.

Unfortunately, the Lie of Morality still stalks about in fine feathers, since no one dares to come within hailing distance of that holy of holies. Yet it is safe to say that no other superstition is so detrimental to growth, so enervating and paralyzing to the minds and hearts of the people, as the superstition of Morality.

The most pathetic, and in a way discouraging, aspect of the situation is a certain element of liberals, and even of radicals, men and women apparently free from religious and social spooks. But before the monster of Morality they are as prostrate as the most pious of their kind -- which is an additional proof to the extent to which the morality worm has eaten into the system of its victims and how far-going and thorough the measures must be which are to drive it out again.

Needless to say, society is obsessed by more than one morality. Indeed, every institution of to-day has its own moral standard. Nor could they ever have maintained themselves, were it not for religion, which acts as a shield, and for morality, which acts as the mask. This explains the interest of the exploiting rich in religion and morality. The rich preach, foster, and finance both, as an investment that pays good returns. Through the medium of religion they have paralyzed the mind of the people, just as morality has enslaved the spirit. In other words, religion and morality are a much better whip to keep people in submission, than even the club and the gun.

To illustrate: The Property Morality declares that that institution is sacred. Woe to anyone that dares to question the sanctity of property, or sins against it! Yet everyone knows that Property is robbery; that it represents the accumulated efforts of millions, who themselves are propertyless. And what is more terrible, the more poverty stricken the victim of Property Morality is, the greater his respect and awe for that master. Thus we hear advanced people, even so-called class-conscious workingmen, decry as immoral such methods as sabotage and direct action, because they aim at Property.

Verily, if the victims themselves are so blinded by the Property Morality, what need one expect from the masters? It therefore seems high time to bring home the fact that until the workers will lose respect for the instrument of their material enslavement, they need hope for no relief.

However, it is with the effect of Morality upon women that I am here mostly concerned. So disastrous, so paralyzing has this effect been, that some even of the most advanced among my sisters never thoroughly outgrow it.

It is Morality which condemns woman to the position of a celibate, a prostitute, or a reckless, incessant breeder of hapless children.

First, as to the celibate, the famished and withered human plant. When still a young, beautiful flower, she falls in love with a respectable young man. But Morality decrees that unless he can marry the girl, she must never know the raptures of love, the ecstasy of passion, which reaches its culminating expression in the sex embrace. The respectable young man is willing to marry, but the Property Morality, the Family and Social Moralities decree that he must first make his pile, must save up enough to establish a home and be able to provide for a family. The young people must wait, often many long, weary years.

Meanwhile the respectable young man, excited through the daily association and contact with his sweetheart, seeks an outlet for his nature in return for money. In ninety-nine cases out of a hundred, he will be infected, and when he is materially able to marry, he will infect his wife and possible offspring. And the young flower, with every fiber aglow with the fire of life, with all her being crying out for love and passion? She has no outlet. She developes headaches, insomnia, hysteria; grows embittered, quarrelsome, and soon becomes a faded, withered, joyless being, a nuisance to herself and everyone else. No wonder Stirner preferred the grisette to the maiden grown gray with virtue.

There is nothing more pathetic, nothing more terrible, than this gray-grown victim of a gray-grown Morality. This applies even with greater force to the masses of professional middle-class girls, than to those of the people. Through economic necessity the latter are thrust into life's jungle at an early age; they grow up with their male companions in the factory and shop, or at play and dance. The result is a more normal expression of their physical instincts. Then too, the young men and women of the people are not so hide-bound by externalities, and often follow the call of love and passion regardless of ceremony and tradition.

But the overwrought and oversexed middle class girl, hedged in her narrow confines with family and social traditions, guarded by a thousand eyes, afraid of her own shadow -- the yearning of her inmost being for the man or the child, must turn to cats, dogs, canary birds, or the Bible Class. Such is the cruel dictum of Morality, which is daily shutting out love, light, and joy from the lives of innumerable victims.

Now, as to the prostitute. In spite of laws, ordinances, persecution, and prisons; in spite of segregation, registration, vice crusades, and other similar devices, the prostitute is the real specter of our age. She sweeps across the plains like a fire burning into every nook of life, devastating, destroying.

After all, she is paying back, in a very small measure, the curse and horrors society has strewn in her path. She, weary with the tramp of ages, harassed and driven from pillar to post, at the mercy of all, is yet the Nemesis of modern times, the avenging angel, ruthlessly wielding the sword of fire. For has she not the man in her power? And, through him, the home, the child, the race. Thus she slays, and is herself the most brutally slain.

What has made her? Whence does she come? Morality, the morality which is merciless in its attitude to women. Once she dared to be herself, to be true to her nature, to life, there is no return: the woman is thrust out from the pale and protection of society. The prostitute becomes the victim of Morality, even as the withered old maid is its victim. But the prostitute is victimized by still other forces, foremost among them the Property Morality, which compels woman to sell herself as a sex commodity for a dollar per, out of wedlock, or for fifteen dollars a week, in the sacred fold of matrimony. The latter is no doubt safer, more respected, more recognized, but of the two forms of prostitution the girl of the street is the least hypocritical, the least debased, since her trade lacks the pious mask of hypocrisy; and yet she is hounded, fleeced, outraged, and shunned, by the very powers that have made her: the financier, the priest, the moralist, the judge, the jailor, and the detective, not to forget her sheltered, respectably virtuous sister; who is the most relentless and brutal in her persecution of the prostitute.

Morality and its victim, the mother -- what a terrible picture! Is there indeed anything more terrible, more criminal, than our glorified sacred function of motherhood? The woman, physically and mentally unfit to be a mother, yet condemned to breed; the woman, economically taxed to the very last spark of energy, yet forced to breed; the woman, tied to a man she loathes, whose very sight fills her with horror, yet made to breed; the woman, worn and used-up from the process of procreation, yet coerced to breed, more, ever more. What a hideous thing, this much-lauded motherhood! No wonder thousands of women risk mutilation, and prefer even death to this curse of the cruel imposition of the spook of Morality. Five thousand are yearly sacrificed upon the altar of this monster, that will not stand for prevention but would cure abortions. Five thousand soldiers in the battle for their physical and spiritual freedom, and as many thousands more who are crippled and mutilated rather than bring forth life in a society based on decay and destruction.

Is it because the modern woman wants to shirk responsibility, or that she lacks love for her offspring, that drives her to the most drastic and dangerous means to avoid bearing children? Only shallow, bigoted minds can bring such an accusation. Else they would know that the modern woman has become race conscious, sensitive to the needs and rights of the child, as the unit of the race, and that therefore the modern woman has a sense of responsibility and humanity, which was quite foreign to her grandmother.

With the economic war raging all around her, with strife, misery, crime, disease, and insanity staring her in the face, with numberless little children ground into gold dust, how can the self and race-conscious woman become a mother? Morality can not answer this question. It can only dictate, coerce, or condemn -- and how many women are strong enough to face this condemnation, to defy the moral dicta? Few, indeed. Hence they fill the factories, the reformatories, the homes for feeble minded, the prisons, the insane asylums, or they die in the attempt to prevent child-birth. Oh, Motherhood, what crimes are committed in thy name! What hosts are laid at your feet, Morality, destroyer of life!

Fortunately, the Dawn is emerging from the chaos and darkness. Woman is awakening, she is throwing off the nightmare of Morality; she will no longer be bound. In her love for the man she is not concerned in the contents of his pocketbook, but in the wealth of his nature, which alone is the fountain of life and of joy. Nor does she need the sanction of the State. Her love is sanction enough for her. Thus she can abandon herself to the man of her choice, as the flowers abandon themselves to dew and light, in freedom, beauty, and ecstasy.

Through her re-born consciousness as a unit, a personality, a race builder, she will become a mother only if she desires the child, and if she can give to the child, even before its birth, all that her nature and intellect can yield: harmony, health, comfort, beauty, and, above all, understanding, reverence, and love, which is the only fertile soil for new life, a new being.

Morality has no terrors for her who has risen beyond good and evil. And though Morality may continue to devour its victims, it is utterly powerless in the face of the modern spirit, that shines in all its glory upon the brow of man and woman, liberated and unafraid.

Marriage and Love

The popular notion about marriage and love is that they are synonymous, that they spring from the same motives, and cover the same human needs.  Like most popular notions this also rests not on actual facts, but on superstition.

Marriage and love have nothing in common; they are as far apart as the poles; are, in fact, antagonistic to each other.  No doubt some marriages have been the result of love.  Not, however, because love could assert itself only in marriage; much rather is it because few people can completely outgrow a convention.  There are today large numbers of men and women to whom marriage is naught but a farce, but who submit to it for the sake of public opinion.  At any rate, while it is true that some marriages are based on love, and while it is equally true that in some cases love continues in married life, I maintain that it does so regardless of marriage, and not because of it.

On the other hand, it is utterly false that love results from marriage.  On rare occasions one does hear of a miraculous case of a married couple falling in love after marriage, but on close examination it will be found that it is a mere adjustment to the inevitable.  Certainly the growing-used to each other is far away from the spontaneity, the intensity, and beauty of love, without which the intimacy of marriage must prove degrading to both the woman and the man.

Marriage is primarily an economic arrangement, an insurance pact.  It differs from the ordinary life insurance agreement only in that it is more binding, more exacting.  Its returns are insignificantly small compared with the investments.  In taking out an insurance policy one pays for it in dollars and cents, always at liberty to discontinue payments.  If, however, woman's premium is her husband, she pays for it with her name, her privacy, her self-respect, her very life, "until death doth part."  Moreover, the marriage insurance condemns her to life-long dependency, to parasitism, to complete uselessness, individual as well as social.  Man, too, pays his toll, but as his sphere is wider, marriage does not limit him as much as woman.  He feels his chains more in an economic sense.

Thus Dante's motto over Inferno applies with equal force to marriage. "Ye who enter here leave all hope behind."

That marriage is a failure none but the very stupid will deny.  One has but to glance over the statistics of divorce to realize how bitter a failure marriage really is.  Nor will the stereotyped Philistine argument that the laxity of divorce laws and the growing looseness of woman account for the fact that: first, every twelfth marriage ends in divorce; second, that since 1870 divorces have increased from 28 to 73 for every hundred thousand population; third, that adultery, since 1867, as ground for divorce, has increased 270.8 per cent.; fourth, that desertion increased 369.8 per cent.

Added to these startling figures is a vast amount of material, dramatic and literary, further elucidating this subject.  Robert Herrick, in TOGETHER; Pinero, in MID-CHANNEL; Eugene Walter, in PAID IN FULL, and scores of other writers are discussing the barrenness, the monotony, the sordidness, the inadequacy of marriage as a factor for harmony and understanding.

The thoughtful social student will not content himself with the popular superficial excuse for this phenomenon.  He will have to dig deeper into the very life of the sexes to know why marriage proves so disastrous.

Edward Carpenter says that behind every marriage stands the life-long environment of the two sexes; an environment so different from each other that man and woman must remain strangers.  Separated by an insurmountable wall of superstition, custom, and habit, marriage has not the potentiality of developing knowledge of, and respect for, each other, without which every union is doomed to failure.

Henrik Ibsen, the hater of all social shams, was probably the first to realize this great truth.  Nora leaves her husband, not--as the stupid critic would have it--because she is tired of her responsibilities or feels the need of woman's rights, but because she has come to know that for eight years she had lived with a stranger and borne him children.  Can there be anything more humiliating, more degrading than a life-long proximity between two strangers?  No need for the woman to know anything of the man, save his income.  As to the knowledge of the woman--what is there to know except that she has a pleasing appearance?  We have not yet outgrown the theologic myth that woman has no soul, that she is a mere appendix to man, made out of his rib just for the convenience of the gentleman who was so strong that he was afraid of his own shadow.

Perchance the poor quality of the material whence woman comes is responsible for her inferiority.  At any rate, woman has no soul--what is there to know about her?  Besides, the less soul a woman has the greater her asset as a wife, the more readily will she absorb herself in her husband.  It is this slavish acquiescence to man's superiority that has kept the marriage institution seemingly intact for so long a period.  Now that woman is coming into her own, now that she is actually growing aware of herself as being outside of the master's grace, the sacred institution of marriage is gradually being undermined, and no amount of sentimental lamentation can stay it.

From infancy, almost, the average girl is told that marriage is her ultimate goal; therefore her training and education must be directed towards that end.  Like the mute beast fattened for slaughter, she is prepared for that.  Yet, strange to say, she is allowed to know much less about her function as wife and mother than the ordinary artisan of his trade.  It is indecent and filthy for a respectable girl to know anything of the marital relation.  Oh, for the inconsistency of respectability, that needs the marriage vow to turn something which is filthy into the purest and most sacred arrangement that none dare question or criticize.  Yet that is exactly the attitude of the average upholder of marriage.  The prospective wife and mother is kept in complete ignorance of her only asset in the competitive field--sex.  Thus she enters into life-long relations with a man only to find herself shocked, repelled, outraged beyond measure by the most natural and healthy instinct, sex.  It is safe to say that a large percentage of the unhappiness, misery, distress, and physical suffering of matrimony is due to the criminal ignorance in sex matters that is being extolled as a great virtue.  Nor is it at all an exaggeration when I say that more than one home has been broken up because of this deplorable fact.

If, however, woman is free and big enough to learn the mystery of sex without the sanction of State or Church, she will stand condemned as utterly unfit to become the wife of a "good" man, his goodness consisting of an empty brain and plenty of money.  Can there be anything more outrageous than the idea that a healthy, grown woman, full of life and passion, must deny nature's demand, must subdue her most intense craving, undermine her health and break her spirit, must stunt her vision, abstain from the depth and glory of sex experience until a "good" man comes along to take her unto himself as a wife? That is precisely what marriage means.  How can such an arrangement end except in failure?  This is one, though not the least important, factor of marriage, which differentiates it from love.

Ours is a practical age.  The time when Romeo and Juliet risked the wrath of their fathers for love, when Gretchen exposed herself to the gossip of her neighbors for love, is no more.  If, on rare occasions, young people allow themselves the luxury of romance, they are taken in care by the elders, drilled and pounded until they become "sensible."

The moral lesson instilled in the girl is not whether the man has aroused her love, but rather is it, "How much?"  The important and only God of practical American life: Can the man make a living? can he support a wife?  That is the only thing that justifies marriage. Gradually this saturates every thought of the girl; her dreams are not of moonlight and kisses, of laughter and tears; she dreams of shopping tours and bargain counters.  This soul poverty and sordidness are the elements inherent in the marriage institution. The State and Church approve of no other ideal, simply because it is the one that necessitates the State and Church control of men and women.

Doubtless there are people who continue to consider love above dollars and cents.  Particularly this is true of that class whom economic necessity has forced to become self-supporting.  The tremendous change in woman's position, wrought by that mighty factor, is indeed phenomenal when we reflect that it is but a short time since she has entered the industrial arena.  Six million women wage workers; six million women, who have equal right with men to be exploited, to be robbed, to go on strike; aye, to starve even. Anything more, my lord?  Yes, six million wage workers in every walk of life, from the highest brain work to the mines and railroad tracks; yes, even detectives and policemen.  Surely the emancipation is complete.

Yet with all that, but a very small number of the vast army of women wage workers look upon work as a permanent issue, in the same light as does man.  No matter how decrepit the latter, he has been taught to be independent, self-supporting.  Oh, I know that no one is really independent in our economic treadmill; still, the poorest specimen of a man hates to be a parasite; to be known as such, at any rate.

The woman considers her position as worker transitory, to be thrown aside for the first bidder.  That is why it is infinitely harder to organize women than men.  "Why should I join a union?  I am going to get married, to have a home."  Has she not been taught from infancy to look upon that as her ultimate calling?  She learns soon enough that the home, though not so large a prison as the factory, has more solid doors and bars.  It has a keeper so faithful that naught can escape him.  The most tragic part, however, is that the home no longer frees her from wage slavery; it only increases her task.

According to the latest statistics submitted before a Committee "on labor and wages, and congestion of population," ten per cent. of the wage workers in New York City alone are married, yet they must continue to work at the most poorly paid labor in the world.  Add to this horrible aspect the drudgery of housework, and what remains of the protection and glory of the home?  As a matter of fact, even the middle-class girl in marriage can not speak of her home, since it is the man who creates her sphere.  It is not important whether the husband is a brute or a darling.  What I wish to prove is that marriage guarantees woman a home only by the grace of her husband. There she moves about in HIS home, year after year, until her aspect of life and human affairs becomes as flat, narrow, and drab as her surroundings.  Small wonder if she becomes a nag, petty, quarrelsome, gossipy, unbearable, thus driving the man from the house.  She could not go, if she wanted to; there is no place to go.  Besides, a short period of married life, of complete surrender of all faculties, absolutely incapacitates the average woman for the outside world. She becomes reckless in appearance, clumsy in her movements, dependent in her decisions, cowardly in her judgment, a weight and a bore, which most men grow to hate and despise.  Wonderfully inspiring atmosphere for the bearing of life, is it not?

But the child, how is it to be protected, if not for marriage?  After all, is not that the most important consideration?  The sham, the hypocrisy of it!  Marriage protecting the child, yet thousands of children destitute and homeless.  Marriage protecting the child, yet orphan asylums and reformatories overcrowded, the Society for the Prevention of Cruelty to Children keeping busy in rescuing the little victims from "loving" parents, to place them under more loving care, the Gerry Society.  Oh, the mockery of it!

Marriage may have the power to bring the horse to water, but has it ever made him drink?  The law will place the father under arrest, and put him in convict's clothes; but has that ever stilled the hunger of the child?  If the parent has no work, or if he hides his identity, what does marriage do then?  It invokes the law to bring the man to "justice," to put him safely behind closed doors; his labor, however, goes not to the child, but to the State.  The child receives but a blighted memory of his father's stripes.

As to the protection of the woman,--therein lies the curse of marriage.  Not that it really protects her, but the very idea is so revolting, such an outrage and insult on life, so degrading to human dignity, as to forever condemn this parasitic institution.

It is like that other paternal arrangement--capitalism.  It robs man of his birthright, stunts his growth, poisons his body, keeps him in ignorance, in poverty, and dependence, and then institutes charities that thrive on the last vestige of man's self-respect.

The institution of marriage makes a parasite of woman, an absolute dependent.  It incapacitates her for life's struggle, annihilates her social consciousness, paralyzes her imagination, and then imposes its gracious protection, which is in reality a snare, a travesty on human character.

If motherhood is the highest fulfillment of woman's nature, what other protection does it need, save love and freedom?  Marriage but defiles, outrages, and corrupts her fulfillment.  Does it not say to woman, Only when you follow me shall you bring forth life?  Does it not condemn her to the block, does it not degrade and shame her if she refuses to buy her right to motherhood by selling herself?  Does not marriage only sanction motherhood, even though conceived in hatred, in compulsion?  Yet, if motherhood be of free choice, of love, of ecstasy, of defiant passion, does it not place a crown of thorns upon an innocent head and carve in letters of blood the hideous epithet, Bastard?  Were marriage to contain all the virtues claimed for it, its crimes against motherhood would exclude it forever from the realm of love.

Love, the strongest and deepest element in all life, the harbinger of hope, of joy, of ecstasy; love, the defier of all laws, of all conventions; love, the freest, the most powerful moulder of human destiny; how can such an all-compelling force be synonymous with that poor little State and Church-begotten weed, marriage?

Free love?  As if love is anything but free!  Man has bought brains, but all the millions in the world have failed to buy love.  Man has subdued bodies, but all the power on earth has been unable to subdue love.  Man has conquered whole nations, but all his armies could not conquer love.  Man has chained and fettered the spirit, but he has been utterly helpless before love.  High on a throne, with all the splendor and pomp his gold can command, man is yet poor and desolate, if love passes him by.  And if it stays, the poorest hovel is radiant with warmth, with life and color.  Thus love has the magic power to make of a beggar a king.  Yes, love is free; it can dwell in no other atmosphere.  In freedom it gives itself unreservedly, abundantly, completely.  All the laws on the statutes, all the courts in the universe, cannot tear it from the soil, once love has taken root. If, however, the soil is sterile, how can marriage make it bear fruit?  It is like the last desperate struggle of fleeting life against death.

Love needs no protection; it is its own protection.  So long as love begets life no child is deserted, or hungry, or famished for the want of affection.  I know this to be true.  I know women who became mothers in freedom by the men they loved.  Few children in wedlock enjoy the care, the protection, the devotion free motherhood is capable of bestowing.

The defenders of authority dread the advent of a free motherhood, lest it will rob them of their prey.  Who would fight wars?  Who would create wealth?  Who would make the policeman, the jailer, if woman were to refuse the indiscriminate breeding of children?  The race, the race! shouts the king, the president, the capitalist, the priest.  The race must be preserved, though woman be degraded to a mere machine,--and the marriage institution is our only safety valve against the pernicious sex awakening of woman.  But in vain these frantic efforts to maintain a state of bondage.  In vain, too, the edicts of the Church, the mad attacks of rulers, in vain even the arm of the law.  Woman no longer wants to be a party to the production of a race of sickly, feeble, decrepit, wretched human beings, who have neither the strength nor moral courage to throw off the yoke of poverty and slavery.  Instead she desires fewer and better children, begotten and reared in love and through free choice; not by compulsion, as marriage imposes.  Our pseudo-moralists have yet to learn the deep sense of responsibility toward the child, that love in freedom has awakened in the breast of woman.  Rather would she forego forever the glory of motherhood than bring forth life in an atmosphere that breathes only destruction and death.  And if she does become a mother, it is to give to the child the deepest and best her being can yield.  To grow with the child is her motto; she knows that in that manner alone can she help build true manhood and womanhood.

Ibsen must have had a vision of a free mother, when, with a master stroke, he portrayed Mrs. Alving.  She was the ideal mother because she had outgrown marriage and all its horrors, because she had broken her chains, and set her spirit free to soar until it returned a personality, regenerated and strong.  Alas, it was too late to rescue her life's joy, her Oswald; but not too late to realize that love in freedom is the only condition of a beautiful life.  Those who, like Mrs. Alving, have paid with blood and tears for their spiritual awakening, repudiate marriage as an imposition, a shallow, empty mockery.  They know, whether love last but one brief span of time or for eternity, it is the only creative, inspiring, elevating basis for a new race, a new world.

In our present pygmy state love is indeed a stranger to most people. Misunderstood and shunned, it rarely takes root; or if it does, it soon withers and dies.  Its delicate fiber can not endure the stress and strain of the daily grind.  Its soul is too complex to adjust itself to the slimy woof of our social fabric.  It weeps and moans and suffers with those who have need of it, yet lack the capacity to rise to love's summit.

Some day, some day men and women will rise, they will reach the mountain peak, they will meet big and strong and free, ready to receive, to partake, and to bask in the golden rays of love.  What fancy, what imagination, what poetic genius can foresee even approximately the potentialities of such a force in the life of men and women.  If the world is ever to give birth to true companionship and oneness, not marriage, but love will be the parent.