Equality by Edward Bellamy (novels to improve english .TXT) 📖

women? Certainly the records tell us so. If we may believe them, four fifths of the practice of doctors was among women, and it seemed to do them mighty little good either, although perhaps I ought not to reflect on my own profession. The fact is, they could not do anything, and probably knew they couldn't, so long as the social customs governing women remained unchanged."

"Of course you are right enough as to the general fact," I replied. "Indeed, a great writer had given currency to a generally accepted maxim when he said that invalidism was the normal condition of woman."

"I remember that expression. What a confession it was of the abject failure of your civilization to solve the most fundamental proposition of happiness for half the race! Woman's invalidism was one of the great tragedies of your civilization, and her physical rehabilitation is one of the greatest single elements in the total increment of happiness which economic equality has brought the human race. Consider what is implied in the transformation of the woman's world of sighs and tears and suffering, as you know it, into the woman's world of to-day, with its atmosphere of cheer and joy and overflowing vigor and vitality!"

"But," said I, "one thing is not quite clear to me. Without being a physician, or knowing more of such matters than a young man might be supposed to, I have yet understood in a general way that the weakness and delicacy of women's physical condition had their causes in certain natural disabilities of the sex."

"Yes, I know it was the general notion in your day that woman's physical constitution doomed her by its necessary effect to be sick, wretched, and unhappy, and that at most her condition could not be rendered more than tolerable in a physical sense. A more blighting blasphemy against Nature never found expression. No natural function ought to cause constant suffering or disease; and if it does, the rational inference is that something is wrong in the circumstances. The Orientals invented the myth of Eve and the apple, and the curse pronounced upon her, to explain the sorrows and infirmities of the sex, which were, in fact, a consequence, not of God's wrath, but of man-made conditions and customs. If you once admit that these sorrows and infirmities are inseparable from woman's natural constitution, why, then there is no logical explanation but to accept that myth as a matter of history. There were, however, plentiful illustrations already in your day of the great differences in the physical conditions of women under different circumstances and different social environments to convince unprejudiced minds that thoroughly healthful conditions which should be maintained a sufficiently long period would lead to a physical rehabilitation for woman that would quite redeem from its undeserved obloquy the reputation of her Creator."

"Am I to understand that maternity now is unattended with risk or suffering?"

"It is not nowadays an experience which is considered at all critical either in its actual occurrence or consequences. As to the other supposed natural disabilities which your wise men used to make so much of as excuses for keeping women in economic subjection, they have ceased to involve any physical disturbance whatever.

"And the end of this physical rebuilding of the feminine physique is not yet in view. While men still retain superiority in certain lines of athletics, we believe the sexes will yet stand on a plane of entire physical equality, with differences only as between individuals."

"There is one question," said I, "which this wonderful physical rebirth of woman suggests. You say that she is already the physical equal of man, and that your physiologists anticipate in a few generations more her evolution to a complete equality with him. That amounts to saying, does it not, that normally and potentially she always has been man's physical equal and that nothing but adverse circumstances and conditions have ever made her seem less than his equal?"

"Certainly."

"How, then, do you account for the fact that she has in all ages and countries since the dawn of history, with perhaps a few doubtful and transient exceptions, been his physical subject and thrall? If she ever was his equal, why did she cease to become so, and by a rule so universal? If her inferiority since historic times may be ascribed to unfavorable man-made conditions, why, if she was his equal, did she permit those conditions to be imposed upon her? A philosophical theory as to how a condition is to cease should contain a rational suggestion as to how it arose."

"Very true indeed," replied the doctor. "Your question is practical. The theory of those who hold that woman will yet be man's full equal in physical vigor necessarily implies, as you suggest, that she must probably once have been his actual equal, and calls for an explanation of the loss of that equality. Suppose man and woman actual physical equals at some point of the past. There remains a radical difference in their relation as sexes--namely, that man can passionally appropriate woman against her will if he can overpower her, while woman can not, even if disposed, so appropriate man without his full volition, however great her superiority of force. I have often speculated as to the reason of this radical difference, lying as it does at the root of all the sex tyranny of the past, now happily for evermore replaced by mutuality. It has sometimes seemed to me that it was Nature's provision to keep the race alive in periods of its evolution when life was not worth living save for a far-off posterity's sake. This end, we may say, she shrewdly secured by vesting the aggressive and appropriating power in the sex relation in that sex which had to bear the least part of the consequences resultant on its exercise. We may call the device a rather mean one on Nature's part, but it was well calculated to effect the purpose. But for it, owing to the natural and rational reluctance of the child-bearing sex to assume a burden so bitter and so seemingly profitless, the race might easily have been exposed to the risk of ceasing utterly during the darker periods of its upward evolution.

"But let us come back to the specific question we were talking about. Suppose man and woman in some former age to have been, on the whole, physically equal, sex for sex. Nevertheless, there would be many individual variations. Some of each sex would be stronger than others of their own sex. Some men would be stronger than some women, and as many women be stronger than some men. Very good; we know that well within historic times the savage method of taking wives has been by forcible capture. Much more may we suppose force to have been used wherever possible in more primitive periods. Now, a strong woman would have no object to gain in making captive a weaker man for any sexual purpose, and would not therefore pursue him. Conversely, however, strong men would have an object in making captive and keeping as their wives women weaker than themselves. In seeking to capture wives, men would naturally avoid the stronger women, whom they might have difficulty in dominating, and prefer as mates the weaker individuals, who would be less able to resist their will. On the other hand, the weaker of the men would find it relatively difficult to capture any mates at all, and would be consequently less likely to leave progeny. Do you see the inference?"

"It is plain enough," I replied. "You mean that the stronger women and the weaker men would both be discriminated against, and that the types which survived would be the stronger of the men and the weaker of the women."

"Precisely so. Now, suppose a difference in the physical strength of the sexes to have become well established through this process in prehistoric times, before the dawn of civilization, the rest of the story follows very simply. The now confessedly dominant sex would, of course, seek to retain and increase its domination and the now fully subordinated sex would in time come to regard the inferiority to which it was born as natural, inevitable, and Heaven-ordained. And so it would go on as it did go on, until the world's awakening, at the end of the last century, to the necessity and possibility of a reorganization of human society on a moral basis, the first principle of which must be the equal liberty and dignity of all human beings. Since then women have been reconquering, as they will later fully reconquer, their pristine physical equality with men."

"A rather alarming notion occurs to me," said I. "What if woman should in the end not only equal but excel man in physical and mental powers, as he has her in the past, and what if she should take as mean an advantage of that superiority as he did?"

The doctor laughed. "I think you need not be apprehensive that such a superiority, even if attained, would be abused. Not that women, as such, are any more safely to be trusted with irresponsible power than men, but for the reason that the race is rising fast toward the plane already in part attained in which spiritual forces will fully dominate all things, and questions of physical power will cease to be of any importance in human relations. The control and leading of humanity go already largely, and are plainly destined soon to go wholly, to those who have the largest souls--that is to say, to those who partake most of the Spirit of the Greater Self; and that condition is one which in itself is the most absolute guarantee against the misuse of that power for selfish ends, seeing that with such misuse it would cease to be a power."

"The Greater Self--what does that mean?" I asked.

"It is one of our names for the soul and for God," replied the doctor, "but that is too great a theme to enter on now."

CHAPTER XXII.

Economic Suicide Of The Profit System.

The morning following, Edith received a call to report at her post of duty for some special occasion. After she had gone, I sought out the doctor in the library and began to ply him with questions, of which, as usual, a store had accumulated in my mind overnight.

"If you desire to continue your historical studies this morning," he said presently, "I am going to propose a change of teachers."

"I am very well satisfied with the one whom Providence assigned to me," I answered, "but it is quite natural you should want a little relief from such persistent cross-questioning."

"It is not that at all," replied the doctor. "I am sure no one could conceivably have a more inspiring task than mine has been, nor have I any idea of giving it up as yet. But it occurred to me that a little change in the method and medium of instruction this morning might be agreeable."

"Who is to be the new teacher?" I asked.

"There are to be a number of them, and they are not teachers at all, but pupils."

"Come, doctor," I protested, "don't you think a man in my position has enough riddles to guess, without making them up for him?"

"It sounds like a riddle, doesn't it? But it is not. However, I will hasten to explain. As one of those citizens to whom for supposed public services the people have voted the blue ribbon, I have various honorary functions as to public matters, and especially educational affairs. This morning I have notice of an examination at ten o'clock of the ninth grade in the Arlington School. They have been studying the history of the period before the great Revolution, and are going to give their general impressions of it. I thought that perhaps, by way of a change, you might be interested in listening to them, especially in view of the special topic they are going to discuss."

I assured the doctor that no programme could promise more entertainment. "What is the topic they discuss?" I inquired.

"The profit system as a method of economic suicide is their theme," replied the doctor. "In our talks hitherto we have chiefly touched on the moral wrongfulness of the old economic order. In the discussion we shall listen to this morning there will be no reference unless incidentally to moral considerations. The young people will endeavor to show us that there were certain inherent and fatal defects in private capitalism as a machine for producing wealth which, quite apart from its ethical character, made its abolition necessary if the race was ever to get out of the mire of poverty."

"That is a very different doctrine from the preaching I used to hear," I said. "The clergy and moralists in general assured us that there were no social evils for which moral and religious medicine was not adequate. Poverty, they said, was in the end