“The ideal which the mother and wife makes for herself, the manner in which she understands duty and life, contain the fate of the community.”—Amiel’s Journal.
There are some who hold that the family rests on a trembling quicksand, and state that its supporters are compelled to weave a network of lies to sustain its foundation. We hear much wild talk, and a great deal is said about the restrictions2 imposed by the family, and very little about its duties and its joys. There is, and I think its existence must be faced, a growing tide of discontent which would seem to render the stability of the home more and more precarious—the faint-hearted cry to us that everything is coming to an end. It is not so, but rather, everything is about to be renewed.
Institutions as vital to life as the family will continue. From the most distant period of life, among the animals as among mankind, the history of the family has been a long series of regenerations. We have found witness to this again and again in the past records of pre-human and primitive3 human parenthood. And, indeed, the most important result we have gained from our long inquiry4 is the abundant proof it has furnished of the indestructible character of the family.
Wherever the individual family (the lasting5 union of the male with the female for the protection of the young)[166] has been departed from for some other and perhaps freer form of sexual association a return has followed. Special conditions have called forth6 experiments, new family arrangements, but in no case have they become universal and permanent. We cannot argue against all that the past teaches us. And assuredly the history of the family turns into foolishness many reforms that, in our blindness, we are seeking to-day. We believe they will bring progress and freedom to women. But what sure ground have we for such a belief? In truth we have much to learn.
Institutions have this in common with rivers, they do not readily flow backwards7. If they sometimes seem to retro-grade, it is generally only a mere8 appearance, and though tributary9 streams break away in experimental courses the main river flows on. You will see what I mean by this. The changes that will take place, and have for long been taking place, have been changes not affecting the fundamental qualities in the ideal of the family—its permanence, the fidelity10 of its partners in thought and deed, its sentiments and its obligations of joyous11 sacrifice in united parental12 care. Attacks have altered (and it is well that they have altered) the dominance of the male. The patriarchal customs of proprietary13 ownership are gradually disappearing both for the wife and for the children. The family has broadened. The feeling of hostility14 to the outer world, the self-centredness—much that limited the family is being changed. But the idea of the family, and its value as one of the most essential forms of social life, remains15 unaffected.
And mark this: No ideals whatever have been produced by even the most progressive and enlightened persons to replace the family group.
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The wild reforms contemplated16 by some among us, who talk, but fortunately do not act, are fog and nonsense.
The home, in particular, has been spoken of with contempt. Thus, Bernard Shaw, who in the reforms he advocates fails so frequently to see the real human needs of life, cries: “Home is the girls’ prison and the woman’s workhouse.” Again, W. L. George in Women and To-morrow (a “To-morrow” which, by the way, I trust I may never live to see) states: “The home is the enemy of Woman. Purporting17 to be her protector, it is her oppressor. It is her fortress18, but she does not live in the state apartments, she lives in a dungeon19.”
Mr. H. G. Wells, in a much more recent utterance20, wherein he professes21 to forecast “What is Coming,” speaks even more strongly, and all the present conditions are estimated. He states: “Now, to be married is an incident in a woman’s career, as in a man’s.” (The italics are mine.) “There is not the same necessity of that household, not the same close tie; the married woman remains partially22 a freewoman and assimilates herself to the freewoman. There is an increasing disposition23 to group solitary24 children and to delegate their care to specially25 qualified26 people; and this is likely to increase, because the high earning power of young women will incline them to entrust27 their children to others.”
And again, at the conclusion of his article on “The War and Women,” Mr. Wells sums up the situation as follows: “To sum all that has gone before, this war is accelerating rather than deflecting28 the stream of tendency, and is bringing us rapidly to a state of affairs in which women will be much more definitely independent of their sexual status, much less hampered29 in their self-development and much[168] more nearly equal to men than has ever been known before in the whole history of mankind.”
Now, if these two late pronouncements of Mr. Wells are compared with what he wrote a few years back, with the quotation30 from Mankind in the Making which I have placed before this section of my book because it so well expresses my own views, I think the harm that of late years has been working is strongly evident; harm that is incredibly active in our consciousness.[68]
Such talk of my sex as “freewomen” and of a liberation from the sexual life, as if that could be possible, fills me with impatience31. I would not wait to notice it did I not believe that the hurt done to women had been deep and far-reaching. It has increased for them the difficulty of unifying32 life. And this uncertainty33 of desire is, as I believe, the modern disease which has worked such havoc34 in the souls of women. I would like to silence all useless, impious negators; those who, seeking to be clever, really are blinkered, and unable to see the results that would follow from their destructions. The error in all these outcries is the error of blindness, of getting into a condition of confused intellectual excitement, and because some women are dissatisfied and have been unhappy, saying, therefore, and usually with passion, that they would be more satisfied if all the sex were freed from its own duties. As if freedom[169] were ever gained by running away. The intellectual reformer is so very far from understanding the real human needs. There is, for instance, a significant omission36 in the quotations37 I have given—no mention is made of the results of all this to the child, and no suggestion is offered except that it should be trained and cared for by experts and apart from its parents. The home is to go because it restricts the liberty of women and will hinder their earning power, as if this were all that had to be considered. I can hardly find a more striking example of how far the apparently38 simple and elemental things escape the attention of the intellectual reformer.
In the society in which we are living, the only use that can be made of modern progressive teaching about the family—the only ounces of practice to be derived39 from pounds of precept—will lead, as I believe, to a very undesirable40 course of action. The programme for the abolition41 of the home has been outlined for us by reformers of both sexes. Communal42 houses and kitchens, and the intervention43 of armies of experts, are to solve the problems which now keep women tied in the individual home. The parents are to be supplanted44 by “born educators.” Successive institutions are planned for the bottle-period, kindergarten, school age, and so on. The children are to stand on visiting relations to the individual home and their parents, while their bodies and souls are to be cared for by specialists. And we are asked to believe that this will be a gain to the child! “It is the trained hand that the baby needs, not mere blood relationship … personal love is too hot an atmosphere for the young soul.”[69]
[170]
Now, if I wanted a general term to express the state of mind of these reformers, I do seriously think the word inhuman45 would be as near to it as any. Some people talk as if there were no emotional quality to decide these questions; they are dry-minded and quite unable to grasp the true values in life.
And the essence of all such folly46 is an insupportable egoism. The whole argument against the home is based on the claim of woman to lead an independent life. Independent of what? It is not easy to answer. It is asserted that the ideal of the home as the special care of woman has tied her to material things; it is urged that her emancipation47 from the fetish of the home is essential for her soul’s freedom. The feminists49 ask us to make the wage-earning woman our ideal, instead of regarding her, as I do, as the unfortunate victim of industrial life and industrial ideals—and this is a very dangerous attitude and one which cannot fail to affect very seriously the fate of the home in the future. It is this that causes me such grave fear. The ideals that we set before us do exercise an influence greater than we know.
Now, I am not much moved by this modern cry for liberty. What is this freedom for which women have been clamouring? In what tyranny are they held other than that in which their womanhood holds them? Is the new liberty to be found as sweated workers? Will it come even now when women’s industrial work is being sought for and well paid? Can it ever come from the fevered effort to live the same lives as men live and do the same work that men do?
But this kind of view is of a most superficial sort, and[171] one that, comparatively speaking, is new. Before the coming of industrialism the ideals of women were far different and were centred in the home. The family was then firmly established on the patriarchal system.
I have just read a Russian book[70] which gives a perfect picture of the patriarchal home. The scene is described by a child: the head of the house has died and the new male-head comes from the death-bed. He is thus received by the women of the house—
“Suddenly the door opened, and my father came in. He looked thin and pale and sad. Instantly all rose and went to meet him; even grandmother, who was very stout50 and could not walk without some one supporting her, dragged herself towards him, and all his four sisters fell down at his feet and began to ‘keen.’ It was impossible to catch all they said and part I now forget, but I remember the words, ‘You are our father now: be kind to us poor orphans51.’ My father with tears lifted them all up and embraced them; when his mother advanced towards him, he bowed to the ground before her, kissed her hands, and vowed52 that he would always submit to her authority, and that no changes would be made by him.… They then sat down to eat so heartily—my mother did not—that I watched them with astonishment53. My Aunt Tatyana helped fish-soup out of a large tureen, and, as she put bits of roe54 and liver on the plates, she begged all to do justice to them: ‘How poor father loved the roe and the liver!’”
Now, to the self-assertive, feminist48 mind, imbued55 with industrial ideals, this scene may make no appeal. Its peace is too quiet. Here is none of the modern unrest, the boredom56, the moving about in worlds unrealised. But I do not think this will be noted57. The one suggestion that will leap to the thoughts is the dependent position of the women. This is true, but it is equally true that the power of the women is far greater than it is in any industrial home. And we find that such power is not exercised by the young[172] women and on account of any sexual attraction, in the way to which we are accustomed and have come to expect, but the power is held by the mother, whose desires through life are a law to her son. I can hardly emphasise58 too strongly this power and influence of the mother at all times when the family is firmly established. I think it must be granted that the mother has lost her position of influence in the home wherever industrial views of life have penetrated59. She has little power over her grown-up sons or even over her daughters. Self-assertion is also the desire of the children; they want to break away from the mother. Perhaps this is inevitable60, and maybe it is right. It is very difficult to be certain.
I will not dwell on this question. I would, however, ask you to keep fixed61 in your attention this hesitation62 that has entered as a disease into our modern consciousness. We are without purpose, and have no absolute standard of conduct. And the result for most of us is a life of confused aims, restless and seeking, achieving by accident what is achieved at all.
There have been, of course, many separate causes and influences uniting to bring this unrest, but the disorganisation of the patriarchal home, with the change in the ideal and desires of women, has acted very strongly as a disturbing force. We have lost, especially, that harmony in life which woman alone is able to create.
Within the patriarchal family-group women lived a life that was complete in itself, the home was self-contained because it included all the elements necessary for the carrying on of a useful and healthy life. True this home life, complete as it was in itself, was not life in the fullest sense of living, for it lacked some of the larger elements that only[173] freedom of action can give. It was for women a restricted, and, in later times, even a stunted63 life: in the end it came to be a parasitic64 life. But for long it was a natural and satisfying life and it was always entirely65 feminine, because motherhood embraced it all, inspiring every motive66 and guiding every act.
What we want is the family reconstructed, with all its historic bonds of unity1 and sanctity preserved and yet fitted to meet modern needs. It must be a home where life can be lived in its fulness and its depth. It is clear that this reconstruction67 is not going to be easy. Such a task must even be held to be absurd, if we view life from the modern standpoint, which can only be that of the doctrine68 of self-assertion. Where the Self is so insistent69, there can be no consciousness of duty as something fixed and of life as being purposive, consecrated70 to an end, which may not be left or taken up. And the first thing necessary is to break through the separate aims that cause such confusion in women’s thoughts and desires. No standard of action can be fixed until we know what we want. Separation must arise from self-assertion. Nothing worth doing can be done until the collective consciousness of women has found itself and regained71 a unifying ideal.
Life at the moment is in a state of too violent instability for any attempts to reconstruct the home to be of any avail, and, in any case, it is difficult to believe that any new form of the family can in modern times exercise the sway that the patriarchal system wielded72 in times gone by. And yet some standard we must have, or the confusion in women’s lives will go on, and all feminine idealism must perish through the very number of its varieties.
Now, it may be that the forces which acted against the[174] family in its past history are acting73 again to-day. Communal living and group homes have been tried already in the beginnings of civilisation74. They were developed on account of conditions of danger which threatened the primitive family-groups, forcing them to unite with one another for mutual75 protection and help.[71] To-day again the home is threatened. Industrialism has steadily76 undermined its foundations, and changed the desire of women. Industrial workers have departed far indeed from the ideal of absolute self-dedication and service to the home that once was the supreme77 conception of woman. And now a further step has been taken. War has made necessary conditions that industrialism first taught women to desire. For the first time in our industrial history a demand has arisen for women’s labour as pressing and large as the supply. Hundreds and thousands of women and girls have been called from their homes to carry on the necessary work of the country. There are already 195,000 women employed in munition78 work, while 275,000 more women are engaged in industrial occupations.[72]
Women have shown that there is hardly any work of men that they cannot do. They are driving motor-lorries, they are working on the railways, acting as conductors on trams and buses; they are doing the postman’s round and carman’s deliveries; they are ploughing and sowing the land; they are standing35 long hours at the mechanic’s lathe79. Women are everywhere.
And day by day the country is calling for more, and yet[175] more women workers. They are wanted on the land, they are wanted in the factories, they are wanted in the shops, in offices, in schools, they are wanted in every kind of industry. Women will answer the call; they will take the places of those who have gone to fight, for their patriotism80 is as strong as the patriotism of men. That women should work to-day is unavoidable: it is war.
Yet necessary as this working of women is for the duration of war, it is equally necessary that the conditions of their labour should be regulated to meet the special needs of their feminine constitution. In all cases where women are doing men’s work they should work shorter hours, have longer rests and more holidays. Do we understand what the results of overwork may be? It is racial suicide to allow adolescent girls and young women, who are, or who will be, mothers, to do work which may break into or overstrain their reserve strength, using up now what ought to be given to the next generation. A nation’s wealth and future depend directly on the health and nerve reserve of its women. It is deplorable that these forces of life are being used so wastefully82. I know well that in the confusion of the times it is not easy to get public attention for the needs of women workers. Yet the importance of this matter is such that delay may be disastrous83.
A further consideration arises, and one, too, that is vital. After the war, what will happen? Peace is the normal state of the world and we shall return to it—some day. Are these conditions of continuous work for women to go on then? There is much to cause grave fear. Women—and I have spoken to many of them on the subject—seem to regard this taking on of men’s work, not as a temporary thing forced on them by the necessities of war, but as the[176] gaining of a goal for which for long they have been fighting.
Here is some of the talk that I have heard at women’s meetings or read in recent articles by feminist writers: “New fields of action lie open to women on all sides, the opportunities are coloured with splendid possibilities”; or “The need for workers is woman’s opportunity, and as such she recognises and will use it.” Again, “The path lies open and clear before women, their hour has come to establish a rooted and solid foundation for the woman worker of the future.” And yet again, “Woman has done more than any man could have imagined to win this war. At the same time she has won a new station for herself.”
Now to me all such talk is the visible sign of the deplorable failure in women’s lives. Feminists tell me that the breaking up of the individual home with the institutional rearing of children will liberate84 women. By this plan of reform they will be free, able to have children and also to devote themselves to gainful work. They will gain the economic independence for which they are so loudly crying. Motherhood will be but a short interruption in the professional or industrial career—mother-care a superstition85 of the past.
What can I say to show how misplaced and how mischievous86 is the outlook of those who thus turn away from the long experience of the past? It is not so that the problems of the future can be solved. The past gives us proof enough that woman’s creation, the home, has been her great contribution to civilisation. No transitory needs or seeming personal gains can counterbalance the loss that must come to us as a people from woman’s neglect of positive duties. There has been neglect under industrial conditions.[177] Escape was impossible. And in our homes there has been urgent need for reform. Here I am in agreement with those who discredit87 the value of the home. I, too, am certain that our family and home life, in many directions, have been as bad as they could be. A radical88 change is needed, but I hope it will be in the opposite direction from the plan of institutional upbringing of the children, and the substitution of the communal dwelling-house for the individual home.
I know well, as every woman must know, that the creating of the right kind of home is no easy task, but one that demands the continuous presence of the mother, with an unceasing giving of herself in body and in soul.
And the trouble is that under industrial ideals of restless discontent and of pulling down the barriers, the majority of women have become more and more unfitted for efficient home-making. Of one fact I am certain. Things cannot go on as before. Here is the reason. The supervision89 of the home and the maintenance of any true form of family life is not compatible with the regular outside occupation of married women. Such a duplication of a woman’s energies can be undertaken only by her using for herself and her work the reserve of physical, mental, and spiritual energy that should be stored and given to her children. To deny this is foolishness. Are women possessed90 of inexhaustible stores of energy? Do the ordinary rules of arithmetic and subtraction91 not hold good in their case? It would seem so. For women are maintaining that to divert so large a proportion of their energies in fresh directions will not involve any diminution92 of the strength available for their own affairs. Women are oddly blind.
Yet modern experience makes it daily more evident that[178] to do any work well requires the employment of one’s whole time with a complete concentration of attention. Now the woman is rare who can put the best of herself both into professional work and into her home. One or other must suffer, and since the standard required in the outside work is fixed and cannot, as a rule, be lowered, if the position is to be retained, it is the home that is certain to suffer. A wife’s and a mother’s duties cannot be accomplished93 in stray hours snatched from professional work. I speak from my own experience. I know that the attempt to do this results too often in failure, together with an intolerable overstrain.
The case is much worse with the industrial worker, the conditions of whose existence make any kind of home life impossible. What, then, is the remedy? The answer that will be given by many is the raising of women’s wages to the same level as the wages of men and the improving of the conditions of labour. This will do something, but it will not do what I want. Conditions that at bottom are continuously wrong need revolutionising, not patching up. The change must be a different one, if the ideal of the home for which I am pleading is to be saved. There is one way out, and only one. The socially wasteful81, racially suicidal, and body and soul withering94 consequences of the working of mothers outside the home must cease.
I know well the difficulties. Self-centred professional women, worldly women who have never found their souls, cultured intellectuals chasing the new, dreamers who think to reform society—all these and many other women are preaching the doctrine that the economic independence of woman is essential for her own well-being95 and equality with men. This, as I believe, is a profound mistake that is dependent[179] on industrial values. But on this question I have spoken already, and I shall speak again in a later chapter.
Let us clear our thoughts absolutely, or at least as far as we humanly can, from personal standards of value. The home is not a bygone contrivance to be given up as useless in the march of humanity. Each home that is established in love will burn in its children an ineradicable impression that no folly from those who have missed its protection will be strong enough to destroy.
The demand that women shall prepare for competition with men at all costs will fall into foolishness under wiser conditions of life. This must surely be. For women’s qualities and capacities are different from those of men. What is paramount96 in woman is secondary in man; her dominant97 qualities are not the same as his, but different. And by using her subordinate qualities, as she must do, in competition with man, she is up against the dominant qualities in him and will be beaten by him: on the other hand, if woman develops her dominant qualities with a wise education in youth and afterwards by training herself in the right performance of her own work, she cannot fail increasingly to occupy a position of power. And this is only another way of saying that woman can achieve her highest position only as a woman. As a worker she has at all times and in all races occupied a secondary place, as woman she is the strongest force in life. We cannot escape from nature, and no matter how seemingly urgent it is for women to train themselves to act like men on account of prevailing98 economic conditions, it is always wrong at the bottom to yield to those conditions: the results will not fail to bring evil in the future.
Let us know where we are going.
War conditions have rushed women forward at a racing99 speed on the paths which their desire previously100 had made them seek. If after the coming of peace the desire of women is not turned back to family duties and the home, if it still seems better and happier to them to do men’s work than to do their own—then the individual home may be swallowed up and replaced by some form of communal living. This may be necessary; it can never be an ideal.
And further, let us remember that it will not be a step forward in progress; rather will it be a sign of failure, a step made necessary by the confusion and conflicts of our industrial civilisation. We delude101 ourselves for want of knowledge when we think that we are thus advancing to something that is new. The long houses of Iroquois Indians, the joint102 tenement103 houses of the Pueblo104 peoples of New Mexico and Arizona, and the village communities common among the Panang Highlanders of Sumatra are a few instances of the many early experiments in communistic life. Even Garden Suburbs have been tried by the Creek105 Indians of Georgia, where the natives live together in groups of associated dwellings106.[73] Did I not tell you that many of the reforms we are seeking in the belief that they are new discoveries, giving proof of our progress, are really worn-out forms that are as old as mankind? They are even older. I would recall the curious experiments in co-operative child-rearing made by the Adélie penguins108, noted in Chapter V. These pre-human parents would seem to be troubled with a strongly developed egoism. Craving109 liberty for play, they pool their families in what I may perhaps call “the primordial110 co-operative nursery scheme”—a[181] plan of child-rearing much advocated by advanced feminists. Among the penguins the results are not satisfactory. True, the penguin107 mothers have liberty to play with the penguin fathers, but the price thereby111 paid is an excessively high mortality among the young birds.[74]
I recognise that co-operative nurseries and proposals for freeing mothers to work outside the home have interest for some women, and consequently have their use: they will help, no doubt, those women who while desiring and physically112 fit to bear children, yet have no capacity or wish to care for them. There are many such women to-day. I regard this as a great evil.
It has been left to modern intellectual women to fail utterly113 to understand the primary value of the home. Its first service is to immerse the child in a protective environment of its own. I wish to emphasise these five concluding words. They will make clearer why I believe so firmly in the patriarchal individual family. Each child needs to feel in personal connection with its surroundings—that what is nearest to him belongs to him and is his own. And this connection can be established only by love, and maintained by a lasting tradition of duty on the part of both the parents bound to each other in service to the child.
It is often objected that children are happier and healthier away from their parents, and that no conditions could possibly be worse than those which exist in countless114 homes. I know this. But it is no indictment115 against the home as an institution, rather it is an indictment of the kind of home and of the mother and the father.
I can hardly express too strongly my own want of faith[182] in the expert child-trainer. I have found always that they regard the child, mainly, if not entirely, as something to be improved and instructed on a definite plan. The expert is never human, and the child has need of all the human element that it can get. It has absolute need of a mother and of a father. And it is impossible to be parents in the complete and right sense apart from the individual home. All experience shows us that the home, with its sympathetic relationships of mutual affection, cannot be replaced. We must insist on conditions of society that will make home life possible. The child has to accept the arrangements we make as a sacred thing, that is why this question is of such immense importance. If the matter could be fixed by the will of children, I should have no fear. The child has not lost the true values of life.
We have grown careless of the home under the blighting116 effects of industrialism. And the problem of the child is much more difficult in the case of modern mothers, who have few children and no strong traditions—no fixed standard of child training and of home life. Each mother is continually making personal experiments, a course of conduct that is not only harmful to the individual child, but one that must lead to collective confusion. Under such conditions excessive ardour may be as dangerous as neglect. One of the most unfortunate children I have known was an idolised only child with most conscientious117 modern parents, who kept a record in many large volumes of its every act and every saying. This child was trained out of childhood. There may be too much care and attention given by the parents as well as too little.
Motherhood in theory much praised, poetised, and hailed as a wonderful thing, often in actual expression is the[183] strongest deterrent118 influence in the life of the child. The mother cannot realise the young life that has come from her life apart from herself. The child is too near to her. And it follows from this that her instinct and her love are not primarily concerned with the child, rather she is interested in it chiefly as its mother, that is, the birth-giver and possessor of the child. Most mothers bind119 their children to them much too closely with an egoistic love which is the most poisonous form of selfishness. Therefore the mother often is the real enemy in the home, the most self-centred and conservative member.
There are, of course, exceptional mothers who have the knowledge and the will to avoid such danger; mothers who as need arises are strong enough even to push their children from them at any personal cost; who insist on the freedom of each child, and see it has the opportunity to grow up harmoniously120, unhampered and unspoilt, and according to its own nature. But such wise mothers to-day are few. And the average mother is like the hen with her brood, for ever fretting121 about her chicks if they venture away from her. In such conduct there is a terrible infringement122 of the personal rights of the child. Indeed, the mother too often enslaves with kindness, a bondage123 harder to bear and even more difficult to escape from than the brutal124 fist of a father.
Now, this mother-egoism will not be changed easily. It is a quality that reaches far back before human parenthood, and is instinctive125 and not conscious. You will recall that I referred to this in Chapter VI,[75] where I tried to find an explanation. We saw then the manner in which the maternal126 instinct was fixed and strengthened. The mother[184] became chief parent, as soon as the early stages of mother-care were changed from an external to an internal process. This strengthened immeasurably the relation of the mother to the offspring, who now became an extension of her life. Before, the mother’s relation to the family was not very different from the relation of the father, and was dependent on parental sacrifice and the amount of care bestowed127. And one result of the change was a deepening of egoism—of the self-feeling, if I may so call it—in the mother’s love, a quality which has a much deeper significance that is commonly recognised. In my opinion it is stronger in the love of the mother than it ever is in the love of the father. Mother-love is not quite the unselfish thing we have been accustomed to believe. Even the care which is bestowed so lavishly128 upon the child is often but the outward sign of a self-fussing anxiety, and serves no true purpose, but is a hindrance129 to the child’s health and happiness.
I would emphasise this difference between the two parents, a difference which may be marked in the father’s attitude to and affection for the child. It seems to me to be of great importance. It is the popular view among women who are too idle to think—it saves them the trouble of detecting their own faults—that all good women have an instinctive understanding of a child and of its needs. This is very far from being true. And, indeed, there are good grounds for believing—though I own I do not like to acknowledge it—that the father’s guidance and sympathy are of even greater importance to the spiritual well-being and happiness of the child than the excessive care and too-absorbing love of the mother.
Here, then, is yet another reason why we must regard with profound mistrust the modern movement to break[185] away from the tried and fixed institution of the patriarchal home. We have seen again and again in our examination of the past history of parenthood, that wherever the father has been cut off from the family and the duties in caring for the young, a deterioration130 has followed. The development of the individual family is most intimately connected with patriarchy. It was under this system that the father’s position in the family and his right to his children were established. Nature sees to it that the tie between the mother and the child cannot be set aside; the case is different with the father, and his position in the family has to be made secure in another manner. We need to remember the degradation131 of fatherhood which must be connected with any matriarchal programme. And my own faith in the patriarchal family-group and the individual home, a faith that has only recently been fixed and made strong, is based upon this: I am convinced that it is the natural and, indeed, the only way of securing the loving care of both parents for the upbringing of the children.
In these days of destruction and of the pulling down of barriers, the home is exposed to peculiar132 danger. Much, incalculably much, depends on women’s attitude. The maternal instinct, or what I would call the mother-sense, has surely lost in quality. When I think about this, I feel as if I would like to found an order for motherhood. Everything to be truly done must become a religion. And motherhood should have its ritual no less than faith. There is not a single act of duty in the home and in care given to the child which the mother may not make into a spiritual exercise of her soul. The child should be the mother’s creation. She is the potter with the power to mould the clay, and she should know the rapture133 of the artist. I[186] want to bring back to motherhood the quality it has lost.
The home awaits a fresh inspiration to turn back and hold the desire of women. We have to find again the right way. If we get our ideal fixed, it will be translated later into the acts of our life.
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unity
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| n.团结，联合，统一；和睦，协调 | |
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restrictions
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| 约束( restriction的名词复数 )； 管制； 制约因素； 带限制性的条件（或规则） | |
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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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4
inquiry
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| n.打听，询问，调查，查问 | |
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lasting
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| adj.永久的，永恒的；vbl.持续，维持 | |
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forth
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| adv.向前；向外，往外 | |
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backwards
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| adv.往回地，向原处，倒，相反，前后倒置地 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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9
tributary
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| n.支流；纳贡国；adj.附庸的；辅助的；支流的 | |
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10
fidelity
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| n.忠诚，忠实；精确 | |
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joyous
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| adj.充满快乐的；令人高兴的 | |
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12
parental
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| adj.父母的；父的；母的 | |
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13
proprietary
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| n.所有权，所有的；独占的；业主 | |
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14
hostility
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| n.敌对，敌意；抵制［pl.］交战，战争 | |
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15
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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16
contemplated
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| adj. 预期的 动词contemplate的过去分词形式 | |
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17
purporting
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| v.声称是…，（装得）像是…的样子( purport的现在分词 ) | |
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18
fortress
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| n.堡垒，防御工事 | |
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19
dungeon
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| n.地牢，土牢 | |
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20
utterance
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| n.用言语表达，话语，言语 | |
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21
professes
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| 声称( profess的第三人称单数 )； 宣称； 公开表明； 信奉 | |
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22
partially
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| adv.部分地，从某些方面讲 | |
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23
disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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24
solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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25
specially
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| adv.特定地；特殊地；明确地 | |
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26
qualified
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| adj.合格的，有资格的，胜任的，有限制的 | |
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27
entrust
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| v.信赖，信托，交托 | |
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28
deflecting
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| （使）偏斜， （使）偏离， （使）转向( deflect的现在分词 ) | |
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hampered
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| 妨碍，束缚，限制( hamper的过去式和过去分词 ) | |
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30
quotation
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| n.引文，引语，语录；报价，牌价，行情 | |
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impatience
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| n.不耐烦，急躁 | |
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32
unifying
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| 使联合( unify的现在分词 )； 使相同； 使一致； 统一 | |
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33
uncertainty
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| n.易变，靠不住，不确知，不确定的事物 | |
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34
havoc
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| n.大破坏，浩劫，大混乱，大杂乱 | |
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35
standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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omission
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| n.省略，删节；遗漏或省略的事物，冗长 | |
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quotations
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| n.引用( quotation的名词复数 )；[商业]行情（报告）；（货物或股票的）市价；时价 | |
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38
apparently
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| adv.显然地；表面上，似乎 | |
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39
derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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40
undesirable
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| adj.不受欢迎的，不良的，不合意的，讨厌的；n.不受欢迎的人，不良分子 | |
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41
abolition
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| n.废除，取消 | |
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42
communal
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| adj.公有的，公共的，公社的，公社制的 | |
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43
intervention
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| n.介入，干涉，干预 | |
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44
supplanted
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| 把…排挤掉，取代( supplant的过去式和过去分词 ) | |
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45
inhuman
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| adj.残忍的，不人道的，无人性的 | |
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46
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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47
emancipation
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| n.（从束缚、支配下）解放 | |
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48
feminist
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| adj.主张男女平等的，女权主义的 | |
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49
feminists
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| n.男女平等主义者，女权扩张论者( feminist的名词复数 ) | |
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51
orphans
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| 孤儿( orphan的名词复数 ) | |
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52
vowed
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| 起誓，发誓（vow的过去式与过去分词形式） | |
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53
astonishment
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| n.惊奇，惊异 | |
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54
roe
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| n.鱼卵；獐鹿 | |
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55
imbued
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| v.使（某人/某事）充满或激起（感情等）( imbue的过去式和过去分词 )；使充满；灌输；激发（强烈感情或品质等） | |
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56
boredom
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| n.厌烦，厌倦，乏味，无聊 | |
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57
noted
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| adj.著名的，知名的 | |
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58
emphasise
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| vt.加强...的语气，强调，着重 | |
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59
penetrated
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| adj. 击穿的，鞭辟入里的 动词penetrate的过去式和过去分词形式 | |
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60
inevitable
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| adj.不可避免的，必然发生的 | |
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61
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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62
hesitation
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| n.犹豫，踌躇 | |
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63
stunted
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| adj.矮小的；发育迟缓的 | |
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64
parasitic
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| adj.寄生的 | |
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65
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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66
motive
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| n.动机，目的；adv.发动的，运动的 | |
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67
reconstruction
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| n.重建，再现，复原 | |
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68
doctrine
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| n.教义；主义；学说 | |
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69
insistent
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| adj.迫切的，坚持的 | |
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70
consecrated
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| adj.神圣的，被视为神圣的v.把…奉为神圣，给…祝圣( consecrate的过去式和过去分词 )；奉献 | |
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71
regained
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| 复得( regain的过去式和过去分词 )； 赢回； 重回； 复至某地 | |
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72
wielded
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| 手持着使用（武器、工具等）( wield的过去式和过去分词 )； 具有； 运用（权力）； 施加（影响） | |
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73
acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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74
civilisation
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| n.文明，文化，开化，教化 | |
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75
mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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76
steadily
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| adv.稳定地；不变地；持续地 | |
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77
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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78
munition
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| n.军火；军需品；v.给某部门提供军火 | |
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79
lathe
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| n.车床，陶器，镟床 | |
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80
patriotism
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| n.爱国精神，爱国心，爱国主义 | |
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81
wasteful
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| adj.（造成）浪费的，挥霍的 | |
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82
wastefully
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| 浪费地，挥霍地，耗费地 | |
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83
disastrous
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| adj.灾难性的，造成灾害的；极坏的，很糟的 | |
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84
liberate
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| v.解放，使获得自由，释出，放出；vt.解放，使获自由 | |
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85
superstition
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| n.迷信，迷信行为 | |
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86
mischievous
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| adj.调皮的，恶作剧的，有害的，伤人的 | |
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87
discredit
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| vt.使不可置信；n.丧失信义；不信，怀疑 | |
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88
radical
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| n.激进份子，原子团，根号；adj.根本的，激进的，彻底的 | |
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89
supervision
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| n.监督，管理 | |
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90
possessed
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| adj.疯狂的；拥有的，占有的 | |
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91
subtraction
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| n.减法，减去 | |
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92
diminution
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| n.减少；变小 | |
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93
accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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94
withering
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| 使人畏缩的，使人害羞的，使人难堪的 | |
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95
well-being
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| n.安康，安乐，幸福 | |
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96
paramount
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| a.最重要的，最高权力的 | |
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97
dominant
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| adj.支配的，统治的；占优势的；显性的；n.主因，要素，主要的人(或物)；显性基因 | |
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98
prevailing
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| adj.盛行的；占优势的；主要的 | |
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99
racing
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| n.竞赛，赛马；adj.竞赛用的，赛马用的 | |
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100
previously
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| adv.以前，先前（地） | |
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101
delude
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| vt.欺骗；哄骗 | |
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102
joint
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| adj.联合的，共同的；n.关节，接合处；v.连接，贴合 | |
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103
tenement
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| n.公寓；房屋 | |
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104
pueblo
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| n.（美国西南部或墨西哥等）印第安人的村庄 | |
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105
creek
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| n.小溪，小河，小湾 | |
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106
dwellings
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| n.住处，处所( dwelling的名词复数 ) | |
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107
penguin
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| n.企鹅 | |
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108
penguins
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| n.企鹅( penguin的名词复数 ) | |
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109
craving
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| n.渴望,热望 | |
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110
primordial
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| adj.原始的；最初的 | |
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111
thereby
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| adv.因此，从而 | |
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112
physically
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| adj.物质上，体格上，身体上，按自然规律 | |
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113
utterly
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| adv.完全地，绝对地 | |
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114
countless
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| adj.无数的，多得不计其数的 | |
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115
indictment
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| n.起诉；诉状 | |
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116
blighting
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| 使凋萎( blight的现在分词 )； 使颓丧； 损害； 妨害 | |
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117
conscientious
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| adj.审慎正直的，认真的，本着良心的 | |
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118
deterrent
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| n.阻碍物，制止物；adj.威慑的，遏制的 | |
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119
bind
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| vt.捆，包扎；装订；约束；使凝固；vi.变硬 | |
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120
harmoniously
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| 和谐地，调和地 | |
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121
fretting
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| n. 微振磨损 adj. 烦躁的, 焦虑的 | |
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122
infringement
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| n.违反；侵权 | |
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123
bondage
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| n.奴役，束缚 | |
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124
brutal
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| adj.残忍的，野蛮的，不讲理的 | |
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125
instinctive
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| adj.(出于)本能的；直觉的；(出于)天性的 | |
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126
maternal
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| adj.母亲的，母亲般的，母系的，母方的 | |
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127
bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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128
lavishly
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| adv.慷慨地，大方地 | |
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129
hindrance
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| n.妨碍，障碍 | |
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130
deterioration
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| n.退化；恶化；变坏 | |
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131
degradation
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| n.降级；低落；退化；陵削；降解；衰变 | |
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132
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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133
rapture
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| n.狂喜；全神贯注；着迷；v.使狂喜 | |
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