much from the parent, materially and morally, and the ten cases we have quoted are just ten out of ten millions of the replies to that demand. Of fifty-two children born, fourteen are dead; and of the remainder we can hardly regard more than thirteen as being tolerably reared.
Is it not obvious then that, unless we are content that things should remain as they are, we must put the relations of parent to child on some securer and more wholesome footing than they are at the present time? We demand too much from the parent, and this being recognized, clearly there are only two courses open to us. The first is to relieve the parents by lowering the standard of our demand; the second is to relieve them by supplementing their efforts.
The first course, the Socialist holds, is not only cruel and unjust to the innocent child, but an entirely barbaric and retrogressive thing to do. It is a frank abandonment of all ideas of progress and world betterment. He puts it aside, therefore, and turns to the alternative. In doing that he comes at once into harmony with all the developmental tendencies of the last hundred years. For a hundred years there has been going on a process of supplementing and controlling parental effort.
A hundred years or so ago, the parent was the supreme authority in a child’s destiny—short only of direct murder. Parents were held responsible for their children’s rearing to God alone; should they fail, individual good-hearted people might, if they thought proper, step in, give food, give help—provided the parents consented, that is, but it was not admitted that the community as a whole was concerned in the matter. Parents (and guardians in the absence of parents) were allowed to starve their children, leave them naked, prey upon their children by making them work in factories or as chimney-sweeps and the like; the law was silent, the State acquiesced. Good-hearted parents, on the other hand, who were unsuccessful in the world’s affairs, had the torment of seeing their children go short of food and garments, grow up ignorant and feeble, their only hope of help the chancy kindliness of their more prosperous neighbours and the ill-organized charities left by the benevolent dead.
Through all the nineteenth century the irresistible logic of necessity has been forcing people out of the belief in that state of affairs, has been making them see the impossibility of leaving things so absolutely to parental discretion and conscience, has been forcing them towards a constructive and organizing, that is to say towards a Socialist attitude. Essentially the Socialist attitude is this, an insistence that parentage can no longer be regarded as an isolated private matter; that the welfare of the children is of universal importance, and must, therefore, be finally a matter of collective concern. The State, which a hundred years ago was utterly careless of children, is now every year becoming more and more their Guardian, their Over-Parent.
To-day the power of the parents is limited in ways that would have seemed incredible a hundred years ago. In the first place they must no longer unrestrictedly use their very young children to earn money for them in toil and suffering. A great mass of labour legislation forbids them. In the next place their right to inflict punishment or to hurt wantonly has been limited in many ways. The private enterprises of charitable organizations for the prevention of cruelty and neglect has led to a growing system of law in this direction also. Nor may a parent now prevent a child getting some rudiments of an education.
Between the parent and Heaven now, in addition to the more or less legalized voluntary interference of well-disposed private people, there do appear certain rare functionaries who—while they interfere not at all between good and competent parents and their children, do, in certain instances, save a parental default from its complete fruition. There are the school attendance officer and the sanitary inspector. Then there are—in the London County Council area—the “Ringworm” nurses, who examine the children systematically and by means of certain white and red cards of remonstrance and warning intimidate the parent into good behaviour or pave the way for a prosecution. Everywhere there is the factory inspector—and in certain cases the police. All these functionaries and “accessory consciences” have been thrust in between the supremacy of the parent and the child within the century.
So much the Socialist regards as all to the good, as all in the direction of that great constructive plan of organized human welfare at which he aims. And they all amount to a destruction, so much with this and so much with that, of the independence of the family, an invasion of the old moral isolation of parent and child.
But while a number of people (who haven’t read the Edinburgh Charity Organization Society’s Report) are content to regard these interventions as “going far enough,” the Socialist considers these things as only the beginning of the organization of the welfare of the nation’s children. You will notice that all these laws and regulations at which we have glanced are in the nature of prohibitions or compulsions; few have any element of aid. By virtue of them we have diminished the power of the inferior sort of parents to do evil by their child, but we have done little or nothing to increase and stimulate their powers to do good. We may prevent them doing some sorts of evil things to the child; they may not give it poisonous things, or let it live in morally or physically contagious places, but we do not insure that they shall give it wholesome things—better than they had themselves. We must, if our work is ever to reach effectual fruition, go on to the logical completion of that process of supplementing the parent that the nineteenth century began.
Consider, for instance, the circumstances of parentage among the large section of the working classes whose girls and women engage in factory labour. In many cases the earnings of the woman are vitally necessary to the solvency of the family budget, the father’s wages do not nearly cover the common expenditure. In some cases the women are unmarried, or the man is an invalid or out of work. Consider such a woman on the verge of motherhood. Either she must work in a factory right up to the birth of her child—and so damage its health through her strain and fatigue,[2] or she must give up her work, lose money and go short of food and necessities and so damage the coming citizen. Moreover, after the child is born, either she must feed it artificially and return to work (and prosperity) soon, with a very great risk indeed that the child will die, or she must stay at home to nourish and tend it—until her landlord sells her furniture and turns her out!
[2] The facts of the case are put very clearly, and quite invincibly, by Miss Margaret Macmillan in Infant Mortality . See also The Babies’ Tribute to the Modern Moloch , by F. Victor Fisher. (Twentieth Century Press, 1d. ) These are small polemical tracts. The case is treated fully, authoritatively and without bias in Infant Mortality by Dr. G. Newman.
Now it does not need that you should be a Socialist to see how cruel and ridiculous it is to have mothers in such a dilemma. But while people who are not Socialists have no remedy to suggest, or only immediate and partial remedies, such, for example, as the forbidding of factory work to women who are about to be or have recently been mothers—an expedient which is bound to produce a plentiful crop of “concealment of birth” and infanticide convictions—the Socialist does proffer a general principle to guide the community in dealing not only with this particular hardship, but with all the kindred hardships which form a system with it. He declares that we are here in the presence of an unsound and harmful way of regarding parentage; that we treat it as a private affair , that we are still disposed to assume that people’s children are almost as much their private concern as their cats, and as little entitled to public protection and assistance. The right view, he maintains, is altogether opposed to this; parentage is a public service and a public duty; a good mother is the most precious type of common individual a community can have, and to let a woman on the one hand earn a living as we do, by sewing tennis-balls or making cardboard boxes or calico, and on the other, not simply not to pay her, but to impoverish her because she bears and makes sacrifices to rear children, is the most irrational aspect of all the evolved and chancy ideas and institutions that make up the modern State. It is as if we believed our civilization existed to make cheap cotton and tennis-balls instead of fine human lives.
The Socialist takes all that the nineteenth century has done in remedial legislation as a mere earnest of all that it has still to do. He works for a consistent
