husband; and should be associated with him in the exercise of the triple function of the state, the temple, and the family. Cabet states that " in Icaria the women often enter the priesthood of the various churches."

Plato hints at the admission of women as members of the governing body of the state, when he introduces the following dialogue between Socrates and Glaucon.

"Socrates,' said he, 'you have made our governors all beautiful, just as a sculptor would.' 'And our governesses likewise, Glaucon,' said I; 'for suppose not that what I have said referred more to men than women,-such at least as have sufficient talent,

The political emancipation of women so very early discussed amongst the philosophers of antiquity, received, however, only very recently a practical application, by one of the Swiss cantons having adopted the principle of female suffrage to the fullest extent, women being now eligible, not only as electors, but also as candidates for public offices. This is, however, but an infinitesimal realization of the aspirations and hopes of all enlightened reformers. The canton is but a very small one, and in all other countries, even America and England not excepted, the movement for the political emancipation of woman makes but tardy progress.

Enfantin pointedly says:-" Christianity has lifted woman out of servitude, but it has placed her into subordination to man, and therefore we find her, throughout Christian Europe, still stricken with religious, political, and civil interdiction."

Of the present social and domestic position of woman, Fourier says:- "Women are now chiefly banished into the interior of the household, and have to limit their activity and their faculties to the care of it. Nature has, however, given to them, as to the men, various aptitudes, artistic, scientific, and industrial; but modern society pays little or no attention to these important elements of woman's nature. In the poorer classes we even see unfortunate women obliged to unite to their full day's work in the factory the arduous and daily care of a household with more or less encumbrance."

CHAPTER XXXIV.-SEXUAL INTERCOURSE.

HERE are six imaginable variations of sexual intercourse: -1. Polygamy; 2. Indissoluble monogamy; 3. Matrimony with restricted divorce; 4. Facilitated divorce; 5. Free sexual intercourse; 6. Forced community of women. Of these six

variations, the first three are actually in rightful practice under the protection of English authority; the fourth is resorted to by all those who separate by consent or desertion, and form new sexual unions; the fifth takes place in all cases which result in the birth of illegitimate children; the sixth has been suggested by some social theorists.

Polygamy has not only been condemned by all enlightened men as a mode of sexual intercourse opposed to all notions of morality, and injurious to the procreative power of the male, but, moreover, it has been entirely abandoned by all social reformers as being contrary to a system of equality in the distribution of enjoyments; for as nature has only provided one female for one male in the distribution of the sexes, the appropriation of several or many women by one man must evidently prevent as many men as there are women living in polygamy from forming sexual unions.

The indissolubility of marriage in monogamy is generally defended on the biblical test that "those whom God has joined, man shall not sunder." John Milton's explanation of this text is most ingenious, and merits to be quoted :-" Does God join the pair through witnesses and parties, through Church rites, or is carnal union meant by joining? Surely not. It can only mean the union of the souls and minds that are fitly disposed to solace and love each other, and to continue in this state of happiness. But whenever this mutual tie is broken, the secular power can dissolve marriage."

Christian moralists, moreover, defend indissoluble and permanent matrimony as a means of subduing and deadening the sexual instinct, which they say is generally accomplished at the waning of the honeymoon. Many wise man have doubted the efficacy of marriage as a means of regulating and restraining the sexual desire. Amongst others, Lord Bacon, who says: There is little gained in using marriage as a remedy

against the abuse of the sexual desire, for the same vices and appetites do still remain and abound, unlawful lust being like a furnace, that if you stop the flames altogether it will quench, but if you give it any vent (by marriage) it will rage."

Lord Bacon further stigmatizes in strong language other notions concerning the protective character of marriage against certain dangerous social evils, saying:-" You adopt marriage in order to avoid greater evils, as advoutries, rape, unnatural lust, and the like. This is a preposterous wisdom, and may be called Lot's offer, who, to save his guests from being abused, offered his daughters."

That the existence of a numerous and inluring prostitution is constantly undermining any good foundation on which permanent marriage is resting was likewise noticed by Lord Bacon, for he says: "The depraved custom of change, and the delight in meretricious embracements, where sin is turned into art, maketh marriage a dull thing, and a kind of imposition or tax."

And again:-" Marriage is ordained a remedy for unlawful concupiscence; but when men have at hand (in prostitution) a remedy more agreeable to their corrupt will, marriage is almost expulsed. And, therefore, there are an infinite number of men that marry not, but choose rather a libertine and impure single life than to be yoked in marriage; and many that do marry, marry late, when the prime and strength of their years is past."

Cabet, the great French communist, thinks that by the abolition of money, property, and inheritance, many base motives which now often lead to the conclusion of unhappy marriages, will have the reason of their actions destroyed, and that permanent monogamy thus purified is even a possible institution in a communistic state. These are his words:-" As dowry and inheritance cannot form any attractions to marriage, for they do not exist in Icaria, personal qualities and accomplishments become the only considerations; and as all young men and women are equally well educated, they cannot fail to become good husbands and wives, even if the couples to be married were chosen by the casting of the lot."

That the conclusion of matrimony was at all times strongly tainted with sordid motives may be adduced from Lord

Bacon's words, for he says:-"To many, marriage is but a bargain, wherein is sought alliance, or portion, or reputation, with some desire almost indifferent of issue, and not the faithful nuptial union of man and wife that was first instituted."

Enfantin casts the same stigma on many marriages, saying: -"Marriage is often but a disgraceful traffic that consecrates the monstrous union of devotedness and egotism, of enlightenment and ignorance, of youth and decreptitude."

That the indissolubility of marriage is becoming a dangerous state to society, and that the religious arguments have been almost entirely set at nought by modern states, is clearly proved by the institution of more or less restrictive divorce laws in all civilized countries. England now limits divorce to cases of adultery and gross cruelty, committed by either of the conjugal partners; but it is very doubtful if a relaxation of this restriction will not become a necessity in the face of so many wife murders and instances of wife beating and wife desertion.

Robert Owen proposes divorce in all cases of incompatibility of character, and advises but slight restriction:-" Unions may be dissolved after six months' notice when both parties wish to separate, and in twelve months when only one party entertains such a wish." He also thinks that unhappy marriages will, in the New Moral World, more easily allow of dissolution, because the children of all will be provided for from an early age, after the Spartan fashion, by the state.

Thus this great difficulty in divorces will be removed.

Robert Owen also says:-"The community will only exercise such supervision over the union of the sexes as will prohibit the reproduction of diseases and the multiplication of an inferior race. Considerable allowance for the mutability of the affections must be made in facilitating divorce."

Indissoluble matrimony having once been openly broken. by modern divorce laws, and these having been introduced on a sliding scale (for they are less restrictive in one country than in another), it will be impossible to prevent legislation from sliding down to the bottom of the scale, and reaching free sexual intercourse by removing all possible legal impediments in cases of separation. Such an occurrence is not improbable, especially when we find that even one of the greatest sages of

modern times, Alexander von Humboldt, gives his assent to voluntary and unimpeded divorce in all instances of unhappy connections. The words expressive of this assent were given in a former chapter of this work, but their quotation cannot be too often repeated; for one must presume that the transcendant and giant intellect as well as the high moral standing of this truly great man, would not have permitted a hasty expression on such a momentous issue without a firm conviction that it was just, wise, and morally good. In his treatise on the "Duties of Government," Baron von Humboldt says that marriage, having the peculiarity that its objects are frustrated unless the feelings of both the parties are in harmony with it, should require nothing more than the declared will of either party to dissolve it."

As the parties cannot voluntarily separate in the new state without a public declaration, it must likewise be taken for granted that a public declaration is required when they enter into matrimonial alliance, and that as long as they remain happily united the law will protect them by punishing any outside disturbers of this happiness; and this is sure to be done more severely than for any other offence, as the destruction of anyone's happiness is a crime of great magnitude. This protection will certainly be granted in an improved social state; for in doing so society will act as the guardian of man's greatest treasure, the loss of which could not be compensated by all that liberty, equality, and fraternity could offer him instead.

Money being abolished, and dwelling and furniture being allotted by the state, abduction and elopement will become an impossibility; seduction of married women will be greatly checked by the facility of divorce; violence and assaults between married parties will greatly diminish in sight of easy separation, and criminal conversation will be avoided by a higher standard of moral training, and by the more frequent association of people in the public assembly rooms than in private circles. The private apartments of the future consisting of but sleeping and dressing accommodation, there will be less opportunity for illicit intercourse. The private dwellings in the Associated Home might even be altogether closed during the day. If some arrangement could be devised which would carry out Plato's suggestion, that no woman should dwell privately