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 the question is as to civil rights or the suffrage, our common sense in the matter—that is to say the logical deliverance of our general scheme of life upon the point in question—says that the woman should be represented in the body politic and before the law, not immediately in her own person, but through the mediation of the head of the household to which she belongs. It is unfeminine in her to aspire to a self-directing, self-centred life; and our common sense tells us that her direct participation in the affairs of the community, civil or industrial, is a menace to that social order which expresses our habits of thought as they have been formed under the guidance of the traditions of the pecuniary culture. "All this fume and froth of 'emancipating woman from the slavery of man' and so on, is, to use the chaste and expressive language of Elizabeth Cady Stanton inversely, 'utter rot.' The social relations of the sexes are fixed by nature. Our entire civilisation—that is whatever is good in it—is based on the home." The "home" is the household with a male head. This view, but commonly expressed even more chastely, is the prevailing view of the woman's status, not only among the common run of the men of civilised communities, but among the women as well. Women have a very alert sense of what the scheme of proprieties requires, and while it is true that many of them are ill at ease under the details which the code imposes, there are few who do not recognise that the existing moral order, of necessity and by the divine right of prescription, places the woman in a position ancillary to the man. In the last analysis, according