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her marriage that the temperaments and
conditions of both parties to the marriage would
make it an unhappiness for both. She separated,
therefore, brought her child into the
world unmarried, educated it publicly and with
self-sacrifice. Now she has along with the
peace which comes from work and the happiness
of motherhood, the possibility of fulfilling
her duty also as daughter, while
married life would have destroyed this for all
parties. This is one of the many cases out
of the great collection of life, that shows how
foolish is that requirement of society to press
human nature, in its manifold types, into one
mould, with a sphere of duty arranged in the
same way for all.
But the sphere of duty, an ever-widening
one, is the sphere which embraces the right
of the child. Yet its lines will be drawn in
the future bounded in quite a different way
from now. It will then be looked upon as
the supreme right of the child that he shall
not be born in a discordant marriage. Above
everything, therefore, marriage must be free.
This means that the two parties can freely
separate after mutual agreement. In entering
into marriage and in dissolving it, only
certain duties towards the children are to be
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