But let us reflect that we have here a principle which properly understood, embraces in its purview all mankind, and not mankind only but also the lower animals. That is to say, we have here a principle, which consistently followed out, would make of every man and woman _in primis [at first]_ a socialist; then a woman suffragist; then a philo-native, negrophil, and an advocate of the political rights of natives and negroes; and then, by logical compulsion ant anti-vivisectionist, who accounts it _unjust_ to experiment on an animal; a vegetarian, who accounts it _unjust_ to kill animals for food; and findly one who, like the Jains, accounts it unjust to take the life of even verminous insects.
If we accept this principle of egalitarian equity as of absolute obligation, we shall have to accept along with woman"s suffrage all the other "isms" believed in, and agitated for, by the cranks who are so numerously represented in the ranks of woman suffragists.
If, on the other hand, we accept the doctrine of egalitarian equity with the qualification that it shall apply only so far as what it enjoins is conformable to public advantage, we shall again make expediency the criterion of the justice of woman"s suffrage.
Before pa.s.sing on it will be well to point out that the argument from Justice meets us not only in the form that Justice requires that woman should have a vote, but also in all sorts of other forms. We encounter it in the writings of publicists, in the formula _Taxation_ _carries with it a Right to Representation_; and we encounter it in the streets, on the banners of woman suffrage processions, in the form _Taxation without Representation is Tyranny_.
This latter theorem of taxation which is displayed on the banners of woman suffrage is, I suppose, deliberately and intentionally a _suggestio falsi_. For only that taxation is tyrannous which is diverted to objects which are not useful to the contributors. And even the suffragist does not suggest that the taxes which are levied on women are differentially applied to the uses of men.
Putting, then, this form of argument out of sight, let us come to close quarters with the question whether the payment of taxes gives a t.i.tle to control the finances of the State.
Now, if it really did so without any regard to the status of the claimant, not only women, but also foreigners residing in, or holding property in, England, and with these lunatics and miners with property, and let me, for the sake of a pleasanter collocation of ideas, hastily add peers of the realm, who have now no control over public finance, ought to receive the parliamentary franchise. And in like manner if the payment of a tax, without consideration of its amount, were to give a t.i.tle to a vote, every one who bought an article which had paid a duty would be ent.i.tled to a vote in his own, or in a foreign, country according as that duty has been paid at home or abroad.
In reality the moral and logical nexus between the payment of taxes and the control of the public revenue is that the solvent and selfsupporting citizens, and only these, are ent.i.tled to direct its financial policy.
If I have not received, or if I have refunded, any direct contributions I may have received from the coffers of the State; if I have paid my _pro rata_ share of its establishment charges--_i.e._ of the costs of both internal administration and external defence; and I have further paid my proportional share of whatever may be required to make up for the deficit incurred on account of my fellow-men and women who either require direct a.s.sistance from the State, or cannot meet their share of the expenses of the State, I am a _solvent citizen_; and if I fail to meet these liabilities, I am an _insolvent citizen_ even though I pay such taxes as the State insists upon my paying.
Now if a woman insists, in the face of warnings that she had better not do so, on taxing man with dishonesty for withholding from her financial control over the revenues of the State, she has only herself to blame if she is told very bluntly that her claim to such control is barred by the fact that she is, as a citizen insolvent. The taxes paid by women would cover only a very small proportion of the establishment charges of the State which would properly be a.s.signed to them. It falls to man to make up that deficit.
And it is to be noted with respect to those women who pay their full pro rata contribution and who ask to be treated as a cla.s.s apart from, and superior to, other women, that only a very small proportion of these have made their position for themselves.
Immeasurably the larger number are in a solvent position only because men have placed them there. All large fortunes and practically all the incomes which are furnished by investments are derived from man.
Nay; but the very revenues which the Woman Suffrage Societies devote to man"s vilification are to a preponderating extent derived from funds which he earned and gave over to woman.
In connexion with the financial position of woman as here stated, it will be well to consider first the rich woman"s claim to the vote.
We may seek light on the logical and moral aspects of this claim by considering here two parallel cases.
The position which is occupied by the peer under the English Const.i.tution furnishes a very interesting parallel to the position of the woman who is here in question.
Time out of mind the Commons have viewed with the utmost jealousy any effort of the House of Lords to obtain co-partnership with them in the control of the finances of the State; and, in pursuance of that traditional policy, the peers have recently, after appeal to the country, been shorn of the last vestige of financial control. Now we may perhaps see, in this jealousy of a House of Lords, which represents inherited wealth, displayed by a House of Commons representing voters electing on a financial qualification, an unconscious groping after the moral principle that those citizens who are solvent by their own efforts, and only these, should control the finances of the State.
And if this a.n.a.logy finds acceptance, it would not--even if there were nothing else than this against such proposals--be logically possible, after ousting the peers who are large tax-payers from all control over the finances of the State, to create a new cla.s.s of voters out of the female representatives of unearned wealth.
The second parallel case which we have to consider presents a much simpler a.n.a.logy. Consideration will show that the position occupied in the State by the woman who has inherited money is a.n.a.logous to that occupied in a firm by a sleeping partner who stands in the shoes of a deceased working partner, and who has only a small amount of capital in the business. Now, if such a partner were to claim any financial control, and were to make trouble about paying his _pro rata_ establishment charges, he would be very sharply called to order. And he would never dream of appealing to Justice by breaking windows, going to gaol, and undertaking a hunger strike.
Coming back from the particular to the general, and from the logical to the moral aspect of woman"s claim to control the finances of the State on the ground that she is a tax-payer, it will suffice to point out that this claim is on a par with the claim to increased political power and completer control over the finances of the State which is put forward by a cla.s.s of male voters who are already paying much less than their _pro rata_ share of the upkeep of the State.
In each case it is a question of trying to get control of other people"s money. And in the case of woman it is of "trying on" in connexion with her public partnership with man that principle of domestic partnership, "All yours is mine, and all mine"s my own."
Next to the plea of justice, the plea which is advanced most insistently by the woman who is contending for a vote is the plea of liberty.
We have here, again, a word which is a valuable a.s.set to woman suffrage both in the respect that it brings moral pressure to bear, and in the respect that it is a word of ambiguous meaning.
In accordance with this we have John Stuart Mill making propaganda for woman suffrage in a tractate ent.i.tled the_ Subjection of_ _Women_; we have a Woman"s _Freedom_ League--"freedom" being a question-begging synonym for "parliamentary franchise"--and everywhere in the literature of woman"s suffrage we have talk of woman"s "emanc.i.p.ation"; and we have women characterised as serfs, or slaves--the terms _serfs_ and _slaves_ supplying, of course, effective rhetorical synonyms for non-voters.
When we have succeeded in getting through these thick husks of untruth we find that the idea of liberty which floats before the eyes of woman is, not at all a question of freedom from unequitable legal restraints, but essentially a question of getting more of the personal liberty (or command of other people"s services), which the possession of money confers and more freedom from s.e.xual restraints.
The suffragist agitator makes profit out of this ambiguity. In addressing the woman worker who does not, at the rate which her labour commands on the market, earn enough to give her any reasonable measure of financial freedom, the agitator will a.s.sure her that the suffrage would bring her more money, describing the woman suffrage cause to her as the cause of liberty. By juggling in this way with the two meanings of "liberty" she will draw her into her toils.
The vote, however, would not raise wages of the woman worker and bring to her the financial, nor yet the physiological freedom she is seeking.
The tactics of the suffragist agitator are the same when she is dealing with a woman who is living at the charges of a husband or relative, and who recoils against the idea that she lies under a moral obligation to make to the man who works for her support some return of grat.i.tude. The suffragist agitator will point out to her that such an obligation is slavery, and that the woman"s suffrage cause is the cause of freedom.
And so we find the women who want to have everything for nothing, and the wives who do not see that they are beholden to man for anything, and those who consider that they have not made a sufficiently good bargain for themselves--in short, all the ungrateful women--flock to the banner of Women"s Freedom--the banner of financial freedom for woman at the expense of financial servitude for man.
The grateful woman will practically always be an anti-suffragist.
It will be well, before pa.s.sing on to another cla.s.s of arguments, to summarise what has been said in the three foregoing sections.
We have recognised that woman has not been defrauded of elementary natural rights; that Justice, as distinguished from egalitarian equity, does not prescribe that she should be admitted to the suffrage; and that her status is not, as is dishonestly alleged, a status of serfdom or slavery.
With this the whole case for recrimination against man, and _a fortiori [for greater reason]_ the case for [a] resort to violence, collapses.
And if it does collapse, this is one of those things that carries consequences. It would beseem man to bethink himself that to give in to an unjustified and doubtfully honest claim is to minister to the demoralisation of the claimant.
II
ARGUMENTS FROM INTELLECTUAL GRIEVANCES OF WOMAN
Complaint of Want of Chivalry--Complaint of "Insults"--Complaint of "Illogicalities"--Complaint of "Prejudices"--The Familiar Suffragist Grievance of the Drunkard Voter and the Woman of Property Who is a Non-Voter--The Grievance of Woman being Required to Obey Man-Made Laws.
We pa.s.s from the argument from elementary natural rights to a different cla.s.s of arguments--intellectual grievances. The suffragist tells us that it is unchivalrous to oppose woman"s suffrage; that it is insulting to tell woman that she is unfit to exercise the franchise; that it is "illogical" to make in her case an exception to a general rule; that it is mere "prejudice" to withhold the vote from her; that it is indignity that the virtuous and highly intelligent woman has no vote, while the drunkard has; and that the woman of property has no vote, while her male underlings have; and, lastly, that it is an affront that a woman should be required to obey "man-made" laws.
We may take these in their order.
Let us consider chivalry, first, from the standpoint of the woman suffragist. Her notion of _chivalry_ is that man should accept every disadvantageous offer which may be made to him by woman.
That, of course, is to make chivalry the principle of egalitarian equity limited in its application to the case between man and woman.
It follows that she who holds that the suffrage ought, in obedience to that principle of justice, to be granted to her by man, might quite logically hold that everything else in man"s gift ought also to be conceded.
But to do the woman suffragist justice, she does not press the argument from chivalry. Inasmuch as life has brought home to her that the ordinary man has quite other conceptions of that virtue, she declares that "she has no use for it."
Let us now turn to the anti-suffragist view. The anti-suffragist (man or woman) holds that chivalry is a principle which enters into every reputable relation between the s.e.xes, and that of all the civilising agencies at work in the world it is the most important.
But I think I hear the reader interpose, "What, then, is chivalry if it is not a question of serving woman without reward?"
A moment"s thought will make the matter clear.
When a man makes this compact with a woman, "I will do you reverence, and protect you, and yield you service; and you, for your part, will hold fast to an ideal of gentleness, of personal refinement, of modesty, of joyous maternity, and to who shall say what other graces and virtues that endear woman to man," that is _chivalry_.
It is not a question of a purely one-sided bargain, as in the suffragist conception. Nor yet is it a bargain about purely material things.
It is a bargain in which man gives both material things, and also things which pertain perhaps somewhat to the spirit; and in which woman gives back of these last.
But none the less it is of the nature of a contract. There is in it the inexorable _do ut des; facio ut facias [give me this, and I will give you that; do this for me, and I will do that for you]._