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Title: Victims of Morality
Author: Emma Goldman
Date: March 1913
Language: en
Topics: morality, Christianity, marriage, patriarchy, feminism
Source: https://jacqueline-ferrante-tfz5.squarespace.com/s/VICTIMS-OF-MORALITY_goldman-rhfz.docx
Notes:

Emma Goldman

Victims of Morality

Not so very long ago I attended a meeting addressed by Anthony Comstock,

who has for forty years been the guardian of American morals. A more

incoherent, ignorant ramble I have never heard from any platform.

The question that presented itself to me, listening to the commonplace,

bigoted talk of the man, was, How could anyone so limited and

unintelligent wield the power of censor and dictator over a supposedly

democratic nation? True, Comstock has the law to back him. Forty years

ago, when Puritanism was even more rampant than to-day, completely

shutting out the light of reason and progress, Comstock succeeded,

through shady machination and political wire pulling, to introduce a

bill which gave him complete control over the Post Office Department—a

control which has proved disastrous to the freedom of the press, as well

as the right of privacy of the American citizen.

Since then, Comstock has broken into the private chambers of people, has

confiscated personal correspondence, as well as works of art, and has

established a system of espionage and graft which would put Russia to

shame. Yet the law does not explain the power of Anthony Comstock. There

is something else, more terrible than the law. It is the narrow

puritanic spirit, as represented in the sterile minds of the

Young-Men-and-Old-Maid’s Christian Union, Temperance Union, Sabbath

Union, Purity League, etc. A spirit which is absolutely blind to the

simplest manifestations of life; hence stands for stagnation and decay.

As in anti-bellum days, these old fossils lament the terrible immorality

of our time. Science, art, literature, the drama, are at the mercy of

bigotted censorship and legal procedure, with the result that America,

with all her boastful claims to progress and liberty is still steeped in

the densest provincialism.

The smallest dominion in Europe can boast of an art free from the

fetters of morality, an art that has the courage to portray the great

social problems of our time. With the sharp edge of critical analysis,

it cuts into every social ulcer, every wrong, demanding fundamental

changes and the transvaluation of accepted values.

Satire, wit, humor, as well as the most intensely serious modes of

expression, are being employed to lay bare our conventional social and

moral lies. In America we would seek in vain for such a medium, since

even the attempt at it is made impossible by the rigid regime, by the

moral dictator and his clique.

The nearest approach, however, are our muckrakers, who have no doubt

rendered great service along economic and social lines. Whether the

muckrakers have or have not helped to change conditions, at least they

have torn the mask from the lying face of our smug and self-satisfied

society.

Unfortunately, the Lie of Morality still stalks about in fine feathers,

since no one dares to come within hailing distance of that holy of

holies. Yet it is safe to say that no other superstition is so

detrimental to growth, so enervating and paralyzing to the minds and

hearts of the people, as the superstition of Morality.

The most pathetic, and in a way discouraging, aspect of the situation is

a certain element of liberals, and even of radicals, men and women

apparently free from religious and social spooks. But before the monster

of Morality they are as prostrate as the most pious of their kind—which

is an additional proof to the extent to which the morality worm has

eaten into the system of its victims and how far-going and thorough the

measures must be which are to drive it out again.

Needless to say, society is obsessed by more than one morality. Indeed,

every institution of to-day has its own moral standard. Nor could they

ever have maintained themselves, were it not for religion, which acts as

a shield, and for morality, which acts as the mask. This explains the

interest of the exploiting rich in religion and morality. The rich

preach, foster, and finance both, as an investment that pays good

returns. Through the medium of religion they have paralyzed the mind of

the people, just as morality has enslaved the spirit. In other words,

religion and morality are a much better whip to keep people in

submission, than even the club and the gun.

To illustrate: The Property Morality declares that that institution is

sacred. Woe to anyone that dares to question the sanctity of property,

or sins against it! Yet everyone knows that Property is robbery; that it

represents the accumulated efforts of millions, who themselves are

propertyless. And what is more terrible, the more poverty stricken the

victim of Property Morality is, the greater his respect and awe for that

master. Thus we hear advanced people, even so-called class-conscious

workingmen, decry as immoral such methods as sabotage and direct action,

because they aim at Property. Verily, if the victims themselves are so

blinded by the Property Morality, what need one expect from the masters?

It therefore seems high time to bring home the fact that until the

workers will lose respect for the instrument of their material

enslavement, they need hope for no relief.

However, it is with the effect of Morality upon women that I am here

mostly concerned. So disastrous, so paralyzing has this effect been,

that some even of the most advanced among my sisters never thoroughly

outgrow it.

It is Morality which condemns woman to the position of a celibate, a

prostitute, or a reckless, incessant breeder of hapless children.

First, as to the celibate, the famished and withered human plant. When

still a young, beautiful flower, she falls in love with a respectable

young man. But Morality decrees that unless he can marry the girl, she

must never know the raptures of love, the ecstasy of passion, which

reaches its culminating expression in the sex embrace. The respectable

young man is willing to marry, but the Property Morality, the Family and

Social Moralities decree that he must first make his pile, must save up

enough to establish a home and be able to provide for a family. The

young people must wait, often many long, weary years.

Meanwhile the respectable young man, excited through the daily

association and contact with his sweetheart, seeks an outlet for his

nature in return for money. In ninety-nine cases out of a hundred, he

will be infected, and when he is materially able to marry, he will

infect his wife and possible offspring. And the young flower, with every

fiber aglow with the fire of life, with all her being crying out for

love and passion? She has no outlet. She developes headaches, insomnia,

hysteria; grows embittered, quarrelsome, and soon becomes a faded,

withered, joyless being, a nuisance to herself and everyone else. No

wonder Stirner preferred the grisette to the maiden grown gray with

virtue.

There is nothing more pathetic, nothing more terrible, than this

gray-grown victim of a gray-grown Morality. This applies even with

greater force to the masses of professional middle-class girls, than to

those of the people. Through economic necessity the latter are thrust

into life’s jungle at an early age; they grow up with their male

companions in the factory and shop, or at play and dance. The result is

a more normal, expression of their physical instincts. Then too, the

young men and women of the people are not so hide-bound by

externalities, and often follow the call of love and passion regardless

of ceremony and tradition.

But the overwrought and oversexed middle class girl, hedged in her

narrow confines with family and social traditions, guarded by a thousand

eyes, afraid of her own shadow—the yearning of her inmost being for the

man or the child, must turn to cats, dogs, canary birds, or the Bible

Class. Such is the cruel dictum of Morality, which is daily shutting out

love, light, and joy from the lives of innumerable victims.

Now, as to the prostitute. In spite of laws, ordinances, persecution,

and prisons; in spite of segregation, registration, vice crusades, and

other similar devices, the prostitute is the real specter of our age.

She sweeps across the plains like a fire burning into every nook of

life, devastating, destroying.

After all, she is paying back, in a very small measure, the curse and

horrors society has strewn in her path. She, weary with the tramp of

ages, harassed and driven from pillar to post, at the mercy of all, is

yet the Nemesis of modern times, the avenging angel, ruthlessly wielding

the sword of fire. For has she not the man in her power? And, through

him, the home, the child, the race. Thus she slays, and is herself the

most brutally slain. What has made her? Whence does she come? Morality,

the morality which is merciless in its attitude to women. Once she dared

to be herself, to be true to her nature, to life, there is no return:

the woman is thrust out from the pale and protection of society. The

prostitute becomes the victim of Morality, even as the withered old maid

is its victim. But the prostitute is victimized by still other forces,

foremost among them the Property Morality, which compels woman to sell

herself as a sex commodity for a dollar per, out of wedlock, or for

fifteen dollars a week, in the sacred fold of matrimony. The latter is

no doubt safer, more respected, more recognized, but of the two forms of

prostitution the girl of the street is the least hypocritical, the least

debased, since her trade lacks the pious mask of hypocrisy; and yet she

is hounded, fleeced, outraged, and shunned, by the very powers that have

made her: the financier, the priest, the moralist, the judge, the

jailor, and the detective, not to forget her sheltered, respectably

virtuous sister, who is the most relentless and brutal in her

persecution of the prostitute.

Morality and its victim, the mother—what a terrible picture! Is there

indeed anything more terrible, more criminal, than our glorified sacred

function of motherhood? The woman, physically and mentally unfit to be a

mother, yet condemned to breed; the woman, economically taxed to the

very last spark of energy, yet forced to breed; the woman, tied to a man

she loathes, whose very sight fills her with horror, yet made to breed;

the woman, worn and used-up from the process of procreation, yet coerced

to breed, more, ever more. What a hideous thing, this much-lauded

motherhood! No wonder thousands of women risk mutilation, and prefer

even death to this curse of the cruel imposition of the spook of

Morality. Five thousand are yearly sacrificed upon the altar of this

monster, that will not stand for prevention but would cure abortions.

Five thousand soldiers in the battle for their physical and spiritual

freedom, and as many thousands more who are crippled and mutilated

rather than bring forth life in a society based on decay and

destruction.

Is it because the modern woman wants to shirk responsibility, or that

she lacks love for her offspring, that drives her to the most drastic

and dangerous means to avoid bearing children? Only shallow, bigoted

minds can bring such an accusation. Else they would know that the modern

woman has become race conscious, sensitive to the needs and rights of

the child, as the unit of the race, and that therefore the modern woman

has a sense of responsibility and humanity, which was quite foreign to

her grandmother.

With the economic war raging all around her, with strife, misery, crime,

disease, and insanity staring her in the face, with numberless little

children ground into gold dust, how can the self and race-conscious

woman become a mother? Morality can not answer this question. It can

only dictate, coerce, or condemn—and how many women are strong enough to

face this condemnation, to defy the moral dicta? Few, indeed. Hence they

fill the factories, the reformatories, the homes for feeble minded, the

prisons, the insane asylums, or they die in the attempt to prevent

child-birth. Oh, Motherhood, what crimes are committed in thy name! What

hosts are laid at your feet, Morality, destroyer of life!

Fortunately, the Dawn is emerging from the chaos and darkness. Woman is

awakening, she is throwing off the nightmare of Morality; she will no

longer be bound. In her love for the man she is not concerned in the

contents of his pocketbook, but in the wealth of his nature, which alone

is the fountain of life and of joy. Nor does she need the sanction of

the State. Her love is sanction enough for her. Thus she can abandon

herself to the man of her choice, as the flowers abandon themselves to

dew and light, in freedom, beauty, and ecstasy.

Through her re-born consciousness as a unit, a personality, a race

builder, she will become a mother only if she desires the child, and if

she can give to the child, even before its birth, all that her nature

and intellect can yield: harmony, health, comfort, beauty, and, above

all, understanding, reverence, and love, which is the only fertile soil

for new life, a new being.

Morality has no terrors for her who has risen beyond good and evil. And

though Morality may continue to devour its victims, it is utterly

powerless in the face of the modern spirit, that shines in all its glory

upon the brow of man and woman, liberated and unafraid.