too far in our reticence in regard to all these matters when we leave it to romances and poems to do almost all the educational work that is done in the way of spreading ideas about them. The defense of marriage and the family, if their sociological value were better understood, would be not only instinctive but rational. The struggle for existence with which we have to deal must be understood, then, to be that of a man for himself, his wife, and his children.
The next great fact we have to notice in regard to the struggle of human life is that labor which is spent in a direct struggle with nature is severe in the extreme and is but slightly productive. To subjugate nature, man needs weapons and tools. These, however, cannot be won unless the food and clothing and other prime and direct necessities are supplied in such amount that they can be consumed while tools and weapons are being made, for the tools and weapons themselves satisfy no needs directly. A man who tills the ground with his fingers or with a pointed stick picked up without labor will get a small crop. To fashion even the rudest spade or hoe will cost time, during which the laborer must still eat and drink and wear, but the tool, when obtained, will multiply immensely the power to produce. Such products of labor, used to assist production, have a function so peculiar in the nature of things that we need to distinguish them. We call them capital. A lever is capital, and the advantage of lifting a weight with a lever over lifting it by direct exertion is only a feeble illustration of the power of capital in production. The origin of capital lies in the darkness before history, and it is probably impossible for us to imagine the slow and painful steps by which the race began the formation of it. Since then it has gone on rising to higher and
