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and hope-giving atmosphere of her wilfulness. The truth is, that in real life a selfsacrificing woman, or, as Stead would have put it, a womanly woman, is not only taken advantage of, but disliked as well for her pains. No man pretends that his soul finds its supreme satisfaction in selfsacrifice: such an affectation would stamp him as coward and weakling: the manly man is he who takes the Bashkirtseff view of himself. But men are not the less loved on this account. No one ever feels helpless by the side of the self-helper; whilst the selfsacrificer is always a drag, a responsibility, a reproach, an everlasting and unnatural trouble with whom no really strong soul can live. Only those who have helped themselves know how to help others, and to respect their right to help themselves.

      Although romantic idealists generally insist on selfsurrender as an indispensable element in true womanly love, its repulsive effect is well known and feared in practice by both sexes. The extreme instance is the reckless self-abandonment seen in the infatuation of passionate sexual desire. Everyone who becomes the object of that infatuation shrinks from it instinctively. Love loses its charm when it is not free; and whether the compulsion is that of custom and law, or of infatuation, the effect is the same: it becomes valueless and even abhorrent, like the caresses of a maniac. The desire to give inspires no affection unless there is also the power to withhold; and the successful wooer, in both sexes alike, is the one who can stand out for honorable conditions, and, failing them, go without. Such conditions are evidently not offered to either sex by the legal marriage of today; for it is the intense repugnance inspired by the compulsory character of the legalized conjugal relation that leads, first to the idealization of marriage whilst it remains indispensable as a means of perpetuating society; then to its modification by divorce and by the abolition of penalties for refusal to comply with judicial orders for restitution of conjugal rights; and finally to its disuse and disappearance as the responsibility for the maintenance and education of the rising generation is shifted from the parent to the community.

      Although the growing repugnance to face the Church of England marriage service has led many celebrants to omit those passages which frankly explain the object of the institution, we are not likely to dispense with legal ties and obligations, and trust wholly to the permanence of love, until the continuity of society no longer depends on the private nursery. Love, as a practical factor in society, is still a mere appetite. That higher development of it which Ibsen shews us occurring in the case of Rebecca West in Rosmersholm is only known to most of us by the descriptions of great poets, who themselves, as their biographies prove, have known it, not by sustained experience, but only by brief glimpses. Dante loved Beatrice with the higher love; but neither during her life nor after her death was he “faithful” to her or to the woman he actually married. And he would be a bold bourgeois who would pretend to a higher mind than Dante. Tannhâuser may die in the conviction that one moment of the emotion he felt with St. Elizabeth was fuller and happier than all the hours of passion he spent with Venus; but that does not alter the fact that love began for him with Venus, and that its earlier tentatives towards the final goal were attended with relapses. Now Tannhauser’s passion for Venus is a development of the humdrum fondness of the bourgeois Jack for his Jill, a development at once higher and more dangerous, just as idealism is at once higher and more dangerous than Philistinism. The fondness is the germ of the passion: the passion is the germ of the more perfect love. When Blake told men that through excess they would learn moderation, he knew that the way for the present lay through the Venusberg, and that the race would assuredly not perish there as some individuals have, and as the Puritan fears we all shall unless we find a way round. Also he no doubt foresaw the time when our children would be born on the other side of it, and so be spared that fiery purgation.

      But the very facts that Blake is still commonly regarded as a crazy visionary, and that the current criticism of Rosmersholm entirely fails even to notice the evolution of Rebecca’s passion for Rosmer into her love for him, much more to credit the moral transfiguration which accompanies it, shew how absurd it would be to pretend, for the sake of edification, that the ordinary marriage of today is a union between a William Blake and a Rebecca West, or that it would be possible, even if it were enlightened policy, to deny the satisfaction of the sexual appetite to persons who have not reached that stage. An overwhelming majority of such marriages as are not purely de convenance are entered into for the gratification of that appetite either in its crudest form or veiled only by those idealistic illusions which the youthful imagination weaves so wonderfully under the stimulus of desire, and which older people indulgently laugh at.

      This being so, it is not surprising that our society, being directly dominated by men, comes to regard Woman, not as an end in herself like Man, but solely as a means of ministering to his appetite. The ideal wife is one who does everything that the ideal husband likes, and nothing else. Now to treat a person as a means instead of an end is to deny that person’s right to live. And to be treated as a means to such an end as sexual intercourse with those who deny one’s right to live is insufferable to any human being. Woman, if she dares face the fact that she is being so treated, must either loathe herself or else rebel. As a rule, when circumstances enable her to rebel successfully — for instance, when the accident of genius enables her to “lose her character” without losing her employment or cutting herself off from the society she values — she does rebel; but circumstances seldom do. Does she then loathe herself? By no means: she deceives herself in the idealist fashion by denying that the love which her suitor offers her is tainted with sexual appetite at all. It is, she declares, a beautiful, disinterested, pure, sublime devotion to another by which a man’s life is exalted and purified, and a woman’s rendered blest. And of all the cynics, the filthiest to her mind is the one who sees, in the man making honorable proposals to his future wife, nothing but the human male seeking his female. The man himself keeps her confirmed in her illusion; for the truth is unbearable to him too: he wants to form an affectionate tie, and not to drive a degrading bargain. After all, the germ of the highest love is in them both; though as yet it is no more than the appetite they are disguising so carefully from themselves. Consequently every stockbroker who has just brought his business up to marrying point woos in terms of the romantic illusion; and it is agreed between the two that their marriage shall realize the romantic ideal. Then comes the breakdown of the plan. The young wife finds that her husband is neglecting her for his business; that his interests, his activities, his whole life except that one part of it to which only a cynic ever referred before her marriage, lies away from home; and that her business is to sit there and mope until she is wanted. Then what can she do? If she complains, he, the self-helper, can do without her; whilst she is dependent on him for her position, her livelihood, her place in society, her home, her name, her very bread. All this is brought home to her by the first burst of displeasure her complaints provoke. Fortunately, things do not remain for ever at this point: perhaps the most wretched in a woman’s life. The selfrespect she has lost as a wife she regains as a mother, in which capacity her use and importance to the community compare favorably with those of most men of business. She is wanted in the house, wanted in the market, wanted by the children; and now, instead of weeping because her husband is away in the city, thinking of stocks and shares instead of his ideal woman, she would regard his presence in the house all day as an intolerable nuisance. And so, though she is completely disillusioned on the subject of ideal love, yet, since it has not turned out so badly after all she countenances the illusion still from the point of view that it is a useful and harmless means of getting boys and girls to marry and settle down. And this conviction is the stronger in her because she feels that if she had known as much about marriage the day before her wedding as she did six months after, it would have been extremely hard to induce her to get married at all.

      This prosaic solution is satisfactory only within certain limits. It depends altogether upon the accident of the woman having some natural vocation for domestic management and the care of children, as well as on the husband being fairly goodnatured and livable-with. Hence arises the idealist illusion that a vocation for domestic management and the care of children is natural to women, and that women who lack them are not women at all, but members of the third, or Bashkirtseff sex. Even if this were true, it is obvious that if the Bashkirtseffs are to be allowed to live, they have a right to suitable institutions just as much as men and women. But it is not true. The domestic career is no more natural to all women than the military career is natural to all men; and although in a population emergency it might become necessary for every ablebodied woman to risk her life in childbed

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