LITMIR.BIZ

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that there could not fail to be frequently a sexual tinge in the affection of a father for his daughter, of a mother for her son, of a son for his mother, or a daughter for her father. Needless to say, that does not mean that there is present any physical desire of sex in the narrow sense; that would be a perversity, and a rare perversity. We are here on another plane than that of crude physical desire, and are moving within the sphere of the emotions. But such emotions are often strong, and all the stronger because conscious of their own absolute rectitude and often masked under the shape of Duty. Yet when prolonged beyond the age of childhood they tend to become a clog on development, and a hindrance to a wholesome life. The child who cherishes such emotion is likely to suffer infantile arrest of development, and the parent who is so selfish as to continue to expend such tenderness on a child who has passed the age of childhood, or to demand it, is guilty of a serious offence against that child.

      That the intimate family life which sometimes resulted—especially when, as frequently happened, the seeming mutual devotion was also real—might often be regarded as beautiful and almost ideal, it has been customary to repeat with an emphasis that in the end has even become nauseous. For it was usually overlooked that the self-centred and enclosed family, even when the mutual affection of its members was real enough to bear all examination, could scarcely be more than partially beautiful, and could never be ideal. For the family only represents one aspect, however important an aspect, of a human being's functions and activities. He cannot, she cannot, be divorced from the life of the social group, and a life is beautiful and ideal, or the reverse, only when we have taken into our consideration the social as well as the family relationship. When the family claims to prevent the free association of an adult member of it with the larger social organisation, it is claiming that the part is greater than the whole, and such a claim cannot fail to be morbid and mischievous.

      The old-world method of treating children, we know, has long ago been displaced as containing an element of harsh tyranny. But it was not perceived, and it seems indeed not even yet to be generally recognised, that the system which replaced it, and is only now beginning to pass away, involved another and more subtle tyranny, the more potent because not seemingly harsh. Parents no longer whipped their children even when grown up, or put them in seclusion, or exercised physical force upon them after they had passed childhood. They felt that that would not be in harmony with the social customs of a world in which ancient feudal notions were dead. But they merely replaced the external compulsion by an internal compulsion which was much more effective. It was based on the moral assumption of claims and duties which were rarely formulated because parents found it quite easy and pleasant to avoid formulating them, and children, on the rare occasions when they formulated them, usually felt a sense of guilt in challenging their validity. It was in the nineteenth century that this state of things reached its full development. The sons of the family were usually able, as they grew up, to escape and elude it, although they thereby often created an undesirable divorce from the home, and often suffered, as well as inflicted, much pain in tearing themselves loose from the spiritual bonds—especially perhaps in matters of religion—woven by long tradition to bind them to their parents. It was on the daughters that the chief stress fell. For the working class, indeed, there was often the possibility of escape into hard labour, if only that of marriage. But such escape was not possible, immediately or at all, for a large number. During the nineteenth century many had been so carefully enclosed in invisible cages, they had been so well drilled in the reticences and the duties and the subserviences that their parents silently demanded of them, that we can never know all the tragedies that took place. In exceptional cases, indeed, they gave a sign. When they possessed unusual power of intellect, or unusual power of character and will, they succeeded in breaking loose from their cages, or at least in giving expression to themselves. This is seen in the stories of nearly all the women eminent in life and literature during the nineteenth century, from the days of Mary Wollstonecraft onwards. The Brontës, almost, yet not quite, strangled by the fetters placed upon them by their stern and narrow-minded father, and enabled to attain the full stature of their genius only by that brief sojourn in Brussels, are representative. Elizabeth Barrett, chained to a couch of invalidism under the eyes of an imperiously affectionate father until with Robert Browning's aid she secretly eloped into the open air of freedom and health, and so attained complete literary expression, is a typical figure. It is only because we recognise that she is a typical figure among the women who attained distinction that we are able to guess at the vast number of mute inglorious Elizabeth Barretts who were never able to escape by their own efforts and never found a Browning to aid them to escape.

      It is sometimes said that those days are long past and that young women, in all the countries which we are pleased to called civilised, are now emancipated, indeed, rather too much emancipated. Critics come forward to complain of their undue freedom, of their irreverent familiarity to their parents, of their language, of their habits. But there were critics who said the very same things, in almost the same words, of the grandmothers of these girls! These incompetent critics are as ignorant of the social history of the past as they are of the social significance of the history of the present. We read in Once a Week of sixty years ago (10th August, 1861), the very period when the domestic conditions of girls were the most oppressive in the sense here understood, that these same critics were about at that time, and as shocked as they are now at "the young ladies who talk of 'awful swells' and 'deuced bores,' who smoke and venture upon free discourse, and try to be like men." The writer of this anonymous article, who was really (I judge from internal evidence) so distinguished and so serious a woman as Harriet Martineau, duly snubs these critics, pointing out that such accusations are at least as old as Addison and Horace Walpole; she remarks that there have no doubt been so-called "fast young ladies" in every age, "varying their doings and sayings according to the fopperies of the time." The question, as she pertinently concludes is, as indeed it still remains to-day: "Have we more than the average proportion? I do not know." Nor to-day do we know.

      But while to-day, as ever before, we have a certain proportion of these emancipated girls, and while to-day, as perhaps never before, we are able to understand that they have an element of reason on their side, it would be a mistake to suppose that they are more than exceptions. The majority are unable, and not even anxious, to attain this light-hearted social emancipation. For the majority, even though they are workers, the anciently subtle ties of the home are still, as they should be, an element of natural piety, and, also, as they should not be, clinging fetters which impede individuality and destroy personal initiative.

      We all know so many happy homes beneath whose calm surface this process is working out. The parents are deeply attached to their children, who still remain children to them even when they are grown up. They wish to guide them and mould them and cherish them, to protect them from the world, to enjoy their society and their aid, and they expect that their children shall continue indefinitely to remain children. The children, on their side, remain and always will remain, tenderly attached to their parents, and it would really pain them to feel that they are harbouring any unwillingness to stay in the home even after they have grown up, so long as their parents need their attention. It is, of course, the daughters who are thus expected to remain in the home and who feel this compunction about leaving it. It seems to us—although, as we have seen, so unlike the attitude of former days—a natural, beautiful, and rightful feeling on both sides.

      Yet, in the result, all sorts of evils tend to ensue. The parents often take as their moral right the services which should only be accepted, if accepted at all, as the offering of love and gratitude, and even reach a degree of domineering selfishness in which they refuse to believe that their children have any adult rights of their own, absorbing and drying up that physical and spiritual life-blood of their offspring which it is the parents' part in Nature to feed. If the children are willing there is nothing to mitigate this process; if they are unwilling the result is often a disastrous conflict. Their time and energy are not their own; their tastes are criticised and so far as possible crushed; their political ideas, if they have any, are treated as pernicious; and—which is often on both sides the most painful of all—differences in religious belief lead to bitter controversy and humiliating recrimination. Such differences in outlook between youth and age are natural and inevitable and right. The parents themselves, though they may have forgotten it, often in youth similarly revolted against the cherished doctrines of their own parents; it has ever been so, the only difference being that to-day,

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