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23.9 births, England 32.9, Prussia 41.27, and Russia 48.8.

      These facts show that the birth of a human being, the "image of God," as religious people express it, ranks generally much cheaper than new-born domestic animals. What this fact does reveal is the unworthy condition that we find ourselves in, – and it is mainly the female sex which suffers thereunder. In many respects, modern views distinguish themselves but little from those of barbarous nations. Among the latter, new-born babes were frequently killed, and such a fate fell to the lot of girls mainly; many a half-wild race does so to this day. We no longer kill the girls; we are too civilized for that; but they are only too often treated like pariahs by society and the family. The stronger man crowds them everywhere back in the struggle for existence; and if, driven by the love for life, they still take up the battle, they are visited with hatred by the stronger sex, as unwelcome competitors. It is especially the men in the higher ranks of society who are bitterest against female competition, and oppose it most fiercely. That workingmen demand the exclusion of female labor on principle happens but rarely. A motion to that effect being made in 1877, at a French Labor Convention, the large majority declared against it. Since then, it is just with the class-conscious workingmen of all countries, that the principle, that working-women are beings with equal rights with themselves makes immense progress. This was shown especially by the resolutions of the International Labor Congress of Paris in 1889. The class-conscious workingman knows that the modern economic development forces woman to set herself up as a competitor with man; but he also knows that, to prohibit female labor, would be as senseless an act as the prohibition of the use of machinery. Hence he strives to enlighten woman on her position in society, and to educate her into a fellow combatant in the struggle for the emancipation of the proletariat from capitalism. True enough, – due to the ever more widespread employment of female labor in agriculture, industry, commerce and the trades – the family life of the workingman is destroyed, and the degenerating effects of the double yoke of work for a living, and of household duties, makes rapid progress in the female sex. Hence the endeavor to keep women by legislative enactments, from occupations that are especially injurious to the female organism, and by means of protective laws to safeguard her as a mother and rearer of children. On the other hand, the struggle for existence forces women to turn in ever larger numbers to industrial occupations. It is married woman, more particularly, who is called upon to increase the meager earnings of her husband with her work, – and she is particularly welcome to the employer.67

      Modern society is without doubt more cultured than any previous one, and woman stands correspondingly higher. Nevertheless, the views concerning the relations of the two sexes have remained at bottom the same. Professor L. von Stein published a book,68– a work, be it said in passing, that corresponds ill with its title – in which he gives a poetically colored picture of modern marriage, as it supposedly is. Even in this picture the subaltern position of woman towards the "lion" man is made manifest. Stein says among other things: "Man deserves a being that not only loves, but also understands him. He deserves a person with whom not only the heart beats for him, but whose hand may also smooth his forehead, and whose presence radiates peace, rest, order, a quiet command over herself and the thousand and one things upon which he daily reverts: he wants someone who spreads over all these things that indescribable aroma of womanhood, one who is the life-giving warmth to the life of the house."

      In this song of praise of woman lies concealed her own degradation, and along therewith, the low egotism of man. The professor depicts woman as a vaporous being, that, nevertheless, shall be equipped with the necessary knowledge of practical arithmetic; know how to keep the balance between "must" and "can" in the household; and, for the rest, float zephyr-fashion, like sweet spring-tide, about the master of the house, the sovereign lion, in order to spy every wish from his eyes, and with her little soft hand unwrinkle the forehead, that he, "the master of the house," perchance himself crumpled, while brooding over his own stupidity. In short, the professor pictures a woman and a marriage such as, out of a hundred, hardly one is to be found, or, for that matter, can exist. Of the many thousand unhappy marriages; of the large number of women who never get so far as to wed; and also of the millions, who, like beasts of burden beside their husbands, have to drudge and wear themselves out from early morn till late to earn a bit of bread for the current day, – of all of these the learned gentleman knows nothing. With all these wretched beings, hard, raw reality wipes off the poetic coloring more easily than does the hand the colored dust of the wings of a butterfly. One look, cast by the professor at those unnumbered female sufferers, would have seriously disturbed his poetically colored picture, and spoiled his concept. The women, whom he sees, make up but a trifling minority, and that these stand upon the plane of our times is to be doubted.

      An oft-quoted sentence runs: "The best gauge of the culture of a people is the position which woman occupies." We grant that; but it will be shown that our so much vaunted culture has little to brag about. In his work, "The Subjection of Woman," – the title is typical of the opinion that the author holds regarding the modern position of woman – John Stuart Mill says: "The lives of men have become more domestic, growing civilization lays them under more obligations towards women." This is only partly true. In so far as honorable conjugal relations may exist between husband and wife, Mill's statement is true; but it is doubtful whether the statement applies to even a strong minority. Every sensible man will consider it an advantage to himself if woman step forward into life out of the narrow circle of domestic activities, and become familiar with the currents of the times. The "chains" he thereby lays upon himself do not press him. On the other hand, the question arises whether modern life does not introduce into married life factors, that, to a higher degree than formerly, act destructively upon marriage.

      Monogamous marriage became, from the start, an object of material speculation. The man who marries endeavors to wed property, along with a wife, and this was one of the principal reasons why daughters, after being at first excluded from the right to inherit, when descent in the male line prevailed, soon again reacquired the right. But never in earlier days was marriage so cynically, in open market, so to speak, an object of speculation; a money transaction, as it is to-day. To-day trading in marriage is frequently conducted among the property classes – among the propertyless the practice has no sense – with such shamelessness, that the oft-repeated phrase concerning the "sanctity" of marriage is the merest mockery. This phenomenon, as everything else, has its ample foundation. At no previous period was it, as it is to-day, hard for the large majority of people to raise themselves into a condition of well-being, corresponding to the then general conceptions; nor was at any time the justified striving for an existence worthy of human beings so general as it is to-day. He who does not reach the goal, feels his failure all the more keenly, just because all believe to have an equal right to enjoyment. Formally, there are no rank or class distinctions. Each wishes to obtain that which, according to his station, he considers a goal worth striving for, in order to come at fruition. But many are called and few are chosen. In order that one may live comfortably in capitalist society, twenty others must pine; and in order that one may wallow in all manner of enjoyment, hundreds, if not thousands, of others must renounce the happiness of life. But each wishes to be of that minority of favored ones, and seizes every means, that promise to take him to the desired goal, provided he does not compromise himself too deeply. One of the most convenient means, and, withal, nearest at hand, to reach the privileged social station, is the money-marriage. The desire, on the one hand, to obtain as much money as possible, and, on the other, the aspiration after rank, titles and honor thus find their mutual satisfaction in the so-called upper classes of society. There, marriage is generally considered a business transaction; it is a purely conventional bond, which both parties respect externally, while, for the rest, each often acts according to his or her own inclination. Marriage for political reasons, practiced in the higher classes, need here to be mentioned only for the sake of completeness. With these marriages also, as a rule, the privilege has tacitly existed – of course, again, for the husband to a much higher degree than for the wife – that the parties keep themselves scathless, outside of the bonds of wedlock, according as their whims may point, or their needs dictate. There have been periods in history when it was part of the bon ton with a Prince to keep mistresses: it was one of the princely attributes. Thus, according to Scherr, did Frederick William I. of Prussia (1713-1740), otherwise

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