cept perhaps as teachers helping mothers. Her feeling on
this matter is echoed by not a few women who ask for the social right
to motherhood even when denied or not desiring ordinary family life.
She declares that "It is an indisputable fact that if the majority of
women no longer had the calm and repose to abide at the source of life
but wanted to navigate all the seas with men, the sex contrasts would
resolve themselves not into harmony but into monotony. Until women
come to realize this it must still be insisted that the gain to
society is nothing if millions of women do the work that men could do
better and evade or fulfil poorly the greater tasks of life and
happiness, the creation of men and the creation of souls." To fulfil
these tasks properly she insists that women require the same human
rights as men but they should use their new power of choice "in the
field of life, in those provinces in which imponderable values are
created, values that cannot be reduced to figures and yet are the sole
values capable of transforming humanity; for it is not utilities but
complete human beings that elevate life." The same feeling that she
expresses animates many women who desire fit women to be mothers, even
if unmarried, at whatever cost to old forms of family autonomy.

=Monogamic Marriage Does Not Work Inerrantly.=--Certainly no one can
contend that monogamic marriage has worked inerrantly to give women
who are "born mothers" a chance for their natural career, or to keep
from physical motherhood within legal marriage all the women unfit for
the spiritual tasks of parenthood. It is certain that in present
conditions many women most needed for the transmission of both
physical and social inheritance in finest form are side-tracked from
the central roadway of life, and the race suffers thereby.

Any custom, however, which should make it a negligible matter whether
or not a permanent "houseband" were enlisted with a "housewife" in
building a home in which to place a child desired must tend toward a
reversion, not an advance, in social organization. Or so it seems to
many students of the evolution of the family.

The mother and child made the first social grouping in which love and
trust could work. The father, as we know him, is a later asset of
social progress. He has taken into the home many things we want now to
get rid of, as, for example, a social tendency toward masculine
monopolies. His genius for organization in poli