The story was not new. For thousands of years women had rebelled. They had made a fortress of religion -- had buried themselves in the cloister, in self-sacrifice, in good works -- or even in bad. One's studies in the twelfth century, like one's studies in the fourth, as in Homeric and archaic time, showed her always busy in the illusions of heaven or of hell -- ambition, intrigue, jealousy, magic -- but the American woman had no illusions or ambitions or new resources, and nothing to rebel against, except her own maternity; yet the rebels increased by millions from year to year till they blocked the path of rebellion. Even her field of good works was narrower than in the twelfth century. Socialism, communism, collectivism, philosophical anarchism, which promised paradise on earth for every male, cut off the few avenues of escape which capitalism had opened to the woman, and she saw before her only the future reserved for machine-made, collectivist females.
From the male, she could look for no help; his instinct of power was blind. The Church had known more about women than science will ever know, and the historian who studied the sources of Christianity felt sometimes convinced that the Church had been made by the woman chiefly as her protest against man. At times, the historian would have been almost willing to maintain that the man had overthrown the Church chiefly because it was feminine. After the overthrow of the Church, the woman had no refuge except such as the man created for himself. She was free; she had no illusions; she was sexless; she had discarded all that the male disliked; and although she secretly regretted the discard, she knew that she could not go backward.
She must, like the man, marry machinery. Already the American man sometimes felt surprise at finding himself regarded as sexless; the American woman was oftener surprised at finding herself regarded as sexual.
No honest historian can take part with -- or against -- the forces he has to study. To him even the extinction of the human race should be merely a fact to be grouped with other vital statistics. No doubt every one in society discussed the subject, impelled by President Roosevelt if by nothing else, and the surface current of social opinion seemed set as strongly in one direction as the silent undercurrent of social action ran in the other; but the truth lay somewhere unconscious in the woman's breast. An elderly man, trying only to learn the law of social inertia and the limits of social divergence could not compel the Superintendent of the Census to ask every young woman whether she wanted children, and how many; he could not even require of an octogenarian Senate the passage of a law obliging every woman, married or not, to bear one baby -- at the expense of the Treasury -- before she was thirty years old, under penalty of solitary confinement for life; yet these were vital statistics in more senses than all that bore the name, and tended more directly to the foundation of a serious society in the future. He could draw no conclusions whatever except from the birth-rate. He could not frankly discuss the matter with the young women themselves, although they would have gladly discussed it, because Faust was helpless in the tragedy of woman. He could suggest nothing. The Marguerite of the future could alone decide whether she were better off than the Marguerite of the past; whether she would rather be victim to a man, a church, or a machine.
Between these various forms of inevitable inertia -- sex and race -- the student of multiplicity felt inclined to admit that -- ignorance against ignorance -- the Russian problem seemed to him somewhat easier of treatment than the American. Inertia of race and bulk would require an immense force to overcome it, but in time it might perhaps be partially overcome. Inertia of sex could not be overcome without extinguishing the race, yet an immense force, doubling every few years, was working irresistibly to overcome it.
One gazed mute before this ocean of darkest ignorance that had already engulfed society. Few centres of great energy lived in illusion more complete or archaic than Washington with its simple-minded standards of the field and farm, its Southern and Western habits of life and manners, its assumptions of ethics and history; but even in Washington, society was uneasy enough to need no further fretting. One was almost glad to act the part of horseshoe crab in Quincy Bay, and admit that all was uniform -- that nothing ever changed -- and that the woman would swim about the ocean of future time, as she had swum in the past, with the gar-fish and the shark, unable to change.
