X. Although the superior maternity of the human female is so difficult to prove, so open to heavy charges of inadequacy, so erratic and pathological, there remain intact our devout belief in it, our reverence, our unshaken conviction that it is the one perfect thing. The facts as to our carelessness and ignorance in the fulfilment of this function are undeniable: the rate of infant mortality and children’s diseases,—those classed by physicians as “preventable diseases,” namely,—these mortal errors and failures confront us everywhere; but we ignore them all, or attribute them to any and every reason save deficient motherhood. One of the most frequent excuses, among those who have gone far enough to admit that excuse is needed, is that the father is to blame for these conditions. His vices, it is alleged, weaken the constitution of the race. His failure to provide prevents the mother from giving the proper care. He is held responsible for what evil we see in our children; and still we worship the mother for the physical process of bearing a child,—now considered an act of heroism,—and for the “devotion” with which she clings to it afterward, irrespective of the wisdom or effectiveness of this devotion. A healthy and independent motherhood would no more think of taking credit to itself for the right fulfilment of its natural functions than would a cat for bringing forth her kittens or a sheep her lambs. The common fact that the women of the lower social grades bear more children and bear them more easily than the women of higher classes ought to give pause to this ridiculous assumption, but it does not. The more women weaken themselves and their offspring, and imperil their very lives by anti-maternal habits, the more difficulty, danger, and expense are associated with this natural process, the more do women solemnly take credit to themselves and receive it from others for the glorious self-sacrifice with which they risk their lives (and their babies’ lives!) for the preservation of humanity. As to the father and his share in the evil results, nothing that he has ever done or can do removes from motherhood its primal responsibility. Suppose the female of some other species, ignoring her racial duty of right selection, should mate with mangy, toothless cripples,—if there were such among her kind,—and so produce weak, malformed young, and help exterminate her race. Should she then blame him for the result? An entire sex, sacredly set apart for maternal functions so superior as to justify their lack of economic usefulness, should in the course of ages have learned how to select proper fathers. If the only way in which the human mother can feed and guard her children is through another person, a provider and protector on whom their lives and safety must depend, what natural, social, or moral excuse has she for not choosing a good one?