"Mahala," she said with solemn determination, "those boys eat too much butter."

Mrs. Fernald flushed up to the edging of her cap. "I think I must be the judge of what my children eat at my table, Aunt Jane," she answered, not too gently.

Here Mr. Fernald interposed with a "soft answer." (He had never lost faith in the efficacy of these wrath turners, even on long repeated failure. As a matter of fact, to his wife's temper, a soft answer, especially an intentionally soft answer, was a fresh aggravation.) "The missionary, now, he praised our butter; said he never got any butter in China, or wherever 'tis he lives."

"He is a man of God," announced Miss McCoy. "If there is anybody on this poor earth deserving reverence, it is a missionary. What they endure for the Gospel is a lesson for us all. When I am taken I intend to leave all I have to the Missionary Society. You know that."

They knew it and said nothing. Their patience with her was in no way mercenary.

"But what I am speaking of is children," she continued, not to be diverted from her fell purpose. "Children ought not to eat butter."

"They seem to thrive on it," Mrs. Fernald replied tartly. And in truth both the boys were sturdy little specimens of humanity, in spite of their luxurious food.

"It's bad for them. Makes them break out. Bad for the blood. And self-denial is good for children. 'It is better to bear the yoke in thy youth.'"

The youth in question spread its butter more thickly, and ate it with satisfaction, saying nothing.

"Here, boys!" she suddenly assailed them. "If you will go without butter for a year—a whole year, till I come round again—I'll give each of you fifty dollars!"

This was an overwhelming proposition.

Butter was butter—almost the only alleviation of a dry and monotonous bill of fare, consisting largely of bread. Bread without butter! Brown bread without butter! No butter on potatoes! No butter on anything! The young imagination recoiled. And this measureless deprivation was to cover a whole year. A ninth or an eleventh of a lifetime to them respectively. About a fifth of all they could really remember. Countless days, each having three meals; weeks, months, the long dry butterless vista stretched before them like Siberian exile to a Russian prisoner.

But, on the other hand, there was the fifty dollars. Fifty dollars would buy a horse, a gun, tools, knives—a farm, maybe. It could be put in the bank, and drawn on for life, doubtless. Fifty dollars at that time was like five hundred to-day, and to a child it was a fortune.

Even their mother wavered in her resentment as she considered the fifty dollars, and the father did not waver at all, but thought it a Godsend.

"Let 'em choose," said Miss McCoy.

Stern is the stock of the Granite State. Self-denial is the essence of their religion; and economy, to give it a favorable name, is for them Nature's first law.

The struggle was brief. Holdfast laid down his thick-spread slice. J. Edwards laid down his. "Yes, ma'am," said one after the other. "Thank you, ma'am. We'll do it."

*

It was a long year. Milk did not take the place of it. Gravy and drippings, freely given by their mother, did not take the place of it, nor did the infrequent portions of preserves. Nothing met the same want. And if their health was improved by the abstinence it was in no way visible to the naked eye. They were well, but they were well before.

As to the moral effect—it was complex. An extorted sacrifice has not the same odor of sanctity as a voluntary one. Even when made willingly, if the willingness is purchased, the effect seems somewhat confused. Butter was not renounced, only postponed, and as the year wore on the young ascetics, in their secret conferences, indulged in wild visions of oleaginous excess so soon as the period of dearth should be over.

But most they refreshed their souls with plans for the spending and the saving of the hard-earned wealth that was coming to them. Holdfast was for saving his, and being a rich man—richer than Captain Briggs or Deacon Holbrook. But at times he wavered, spurred by the imagination of J. Edwards, and invested that magic sum in joys unnumbered.

The habit of self-denial was perhaps being established, but so was the habit of discounting the future, of indulging in wild plans of self-gratification when the ship came in.

*

Even for butterless boys, time passes, and the endless year at last drew to a close. They counted the months, they counted the weeks, they counted the days. Thanksgiving itself shone pale by contrast with this coming festival of joy and triumph. As it drew nearer and nearer their excitement increased, and they could not forget it even in the passing visit of a real missionary, a live one, who had been to those dark lands where the heathen go naked, worship idols and throw their children to the crocodiles.

They were taken to hear him, of course, and not only so, but he came to supper at their house and won their young hearts by the stories he told them. Gray of hair and beard was the preacher and sternly devout; but he had a twinkling eye none the less, and told tales of wonder and amazement that were sometimes almost funny and always interesting.

"Do not imagine, my young friends," he said, after filling them with delicious horror at the unspeakable wickedness of those "godless lands," "that the heathen are wholly without morality. The Chinese, among whom I have labored for many years, are more honest than some Christians. Their business honor is a lesson to us all. But works alone cannot save." And he questioned them as to their religious state, receiving satisfactory answers.

The town turned out to hear him; and, when he went on circuit, preaching, exhorting, describing the hardships and dangers of missionary life, the joys of soul-saving, and urging his hearers to contribute to this great duty of preaching the Gospel to all creatures, they had a sort of revival season; and arranged for a great missionary church meeting with a special collection when he should return.

The town talked missionary and thought missionary; dreamed missionary, it might well be; and garrets were ransacked to make up missionary boxes to send to the heathen. But Holdfast and J. Edwards mingled their interest in those unfortunate savages with a passionate desire for butter, and a longing for money such as they had never known before.

Then Miss McCoy returned.

They knew the day, the hour. They watched their father drive down to meet the stage, and tormented their mother with questions as to whether she would give it to them before supper or after.

"I'm sure I don't know!" she snapped at last. "I'll be thankful when it's over and done with, I'm sure. A mighty foolish business, I think!"

Then they saw the old chaise turn the corner. What? Only one in it! The boys rushed to the gate—the mother, too.

"What is it, Jonathan? Didn't she come?"

"Oh, father!"

"Where is she, father?"

"She's not coming," said Mr. Fernald. "Says she's going to stay with Cousin Sarah, so's to be in town and go to all the missionary doin's. But she's sent it."

Then he was besieged, and as soon as the horse was put up, by three pairs of busy hands, they came to the supper table, whereon was a full two pounds of delicious butter, and sat down with tingling impatience.

The blessing was asked in all due form—a blessing ten miles long, it seemed to the youngsters, and then the long, fat envelope came out of Mr. Fernald's pocket.

"She must have written a lot," he said, taking out two folded papers, and then a letter.

"My dear great-nephews," ran the epistle, "as your parents have assured me that you have kept your promise, and denied yourselves butter for the space of a year, here is the fifty dollars I promised to each of you—wisely invested."

Mr. Fernald opened the papers. To Holdfast Fernald and to J. Edwards Fernald, duly made out, receipted, signed and sealed, were two $50 life memberships in the Missionary society!

Poor children! The younger one burst into wild weeping. The older seized the butter dish and cast it on the floor, for which he had to be punished, of course, but the punishment added nothing to his grief and rage.

When they were alone at last, and able to speak for sobbing, those gentle youths exchanged their sentiments; and these were of the nature of blasphemy and rebellion against God. They had learned at one fell blow the hideous lesson of human depravity. People lied—grown people—religious people—they lied! You couldn't trust them! They had been deceived, betrayed, robbed! They had lost the actual joy renounced, and the potential joy promised and withheld. The money they might some day earn, but not heaven itself could give back that year of butter. And all this in the name of religion—and of missionaries! Wild, seething outrage filled their hearts at first; slower results would follow.

*

The pious enthusiasm of the little town was at its height. The religious imagination, rather starved on the bald alternatives of Calvinism, found rich food in these glowing tales of danger, devotion, sometimes martyrdom; while the spirit of rigid economy, used to daylong saving from the cradle to the grave, took passionate delight in the success of these noble evangelists who went so far afield to save lost souls.

Out of their narrow means they had scraped still further; denied themselves necessaries where no pleasures remained; and when the crowning meeting was announced, the big collection meeting, with the wonderful brother from the Church in Asia to address them again, the meeting house was packed in floor and gallery.

Hearts were warm and open, souls were full of enthusiasm for the great work, wave on wave of intense feeling streamed through the crowded house.

Only in the Fernalds' pew was a spirit out of tune.

Fernald, good man though he was, had not yet forgiven. His wife had not tried.

"Don't talk to me!" she had cried passionately, when he had urged a reconciliation. "Forgive your enemies! Yes, but she hasn't done any harm to me!. It's my boys she's hurt! It don't say one word about forgiving other people's enemies!"

Yet Mrs. Fernald, for all her anger, seemed to have some inner source of consolation, denied her husband, over which she nodded to herself from time to time, drawing in her thin lips, and wagging her head decisively.

Vengeful bitterness and impotent rage possessed the hearts of Holdfast and J. Edwards.

This state of mind in young and old was not improved when, on arriving at the meeting a little late, they had found the head of the pew was occupied by Miss McCoy.

It was neither the time nor the place for a demonstration. No other seats were vacant, and Mrs. Fernald marched in and sat next to her, looking straight at the pulpit. Next came the boys, and murder was in their hearts. Last, Mr. Fernald, inwardly praying for a more Christian spirit, but not getting it.

Holdfast and young J. Edwards dared not speak in church or make any protest; but they smelled the cardamum seeds in the champing jaws beyond their mother, and they cast black looks at each other and very secretly showed clenched fists, held low.

In fierce inward rebellion they sat through the earlier speeches, and when the time came for the address of the occasion, even the deep voice of the brother from Asia failed to stir them. Was he not a missionary, and were not missionaries and all their works proved false?

But what was this?

The address was over; the collection, in cash, was in the piled plates at the foot of the pulpit. The collection in goods was enumerated and described with full names given.

Then the hero of the hour was seen to confer with the other reverend brothers, and to rise and come forward, raising his hand for silence.

"Dearly beloved brethren and sisters," he said, "in this time of thanksgiving for gifts spiritual and temporal I wish to ask your patience for a moment more, that we may do justice. There has come to my ears a tale concerning one of our recent gifts which I wish you to hear, that judgment may be done in Israel.

"One among us has brought to the House of the Lord a tainted offering—an offering stained with cruelty and falsehood. Two young children of our flock were bribed a year ago to renounce one of the scant pleasures of their lives for a year's time—a whole long year of a child's life. They were bribed with a promise—a promise of untold wealth to a child, of fifty dollars each."

The congregation drew a long breath.

Those who knew of the Fernald boys' endeavor (and who in that friendly radius did not?) looked at them eagerly. Those who recognized Miss McCoy looked at her, too, and they were many. She sat, fanning herself, with a small, straight-handled palmleaf fan, striving to appear unconscious.

"When the time was up," the clear voice went on remorselessly, "the year of struggle and privation, and the eager hearts of childhood expected the reward; instead of keeping the given word, instead of the money promised, each child was given a paid life membership in our society!"

Again the house drew in its breath. Did not the end justify the means?

He went on:

"I have conferred with my fellow members, and we are united in our repudiation of this gift. The money is not ours. It was obtained by a trick which the heathen themselves would scorn."

There was a shocked pause. Miss McCoy was purple in the face, and only kept her place for fear of drawing more attention if she strove to escape.

"I name no names," the speaker continued, "and I regret the burden laid upon me to thus expose this possibly well-meant transaction, but what we have at stake to-night is not this handful of silver, nor the feelings of one sinner, but two children's souls. Are we to have their sense of justice outraged in impressionable youth? Are they to believe with the Psalmist that all men are liars? Are they to feel anger and blame for the great work to which our lives are given because in its name they were deceived and robbed? No, my brothers, we clear our skirts of this ignominy. In the name of the society, I shall return this money to its rightful owners. 'Whoso offendeth one of these little ones, it were better that a millstone be hanged about his neck and he cast into the depths of the sea.'"



A QUESTION

Why is it, God, that mother's hearts are made So very deep and wide? How does it help the world that we should hold Such welling floods of pain till we are old Because when we were young one grave was laid— One baby died?



IS IT WRONG TO TAKE LIFE?

"Thou shalt not kill."

This is about as explicit as words can be; there is no qualification, no palliating circumstance, no exception.

"Thou"—(presumably you and I, any and every person) "shalt not"—(a prohibition absolute) "kill"—(take life: that is, apparently, of anything).

How do we read this? How apply it?

Some have narrowed it to assassination only, frankly paraphrasing the simple law, as "Thou shalt do no murder," and excepting the whole range of war-slaughter, of legal execution, of "self-defence" and "justifiable homicide."

Some have widened it to cover not only all human beings, but all animal life as well; the Buddhist and his modern followers sparing even the ant in the path, and the malaria-planting mosquito.

Such extremists should sit in sackcloth and ashes over the riotous carriage of their own phagasytes; ever ruthlessly destroying millions upon millions of staphyllococci and similar intruders.

Where should the line be drawn? And why? Especially why? Why is it wrong to kill?

If we hark back to the direct command, we find that it could not have been intended as universally binding.

"Whoso sheddeth man's blood by man shall his blood be shed," and all the explicit directions as to who should be killed, and how; for such and such offences, certainly justify the axe and rope of the executioner; and beyond that come numbers of inspired commands as to the merciless extermination of opposing tribes in which men, women and children were "put to the sword"—even to babes unborn. Killing seemed highly honorable, even compulsory, among the people on whom this stern command was laid.

Scholars teach us that the ten commandments were in truth not given to the Israelites until after the return of Hezekiah; that may alter the case a little, but assuredly if we are to believe the Old Testament at all there was no blame attached to many kinds of killing.

The Prophets and Psalmists particularly yearned to have their enemies destroyed, and exulted in their destruction.

In the teachings of Jesus we find another spirit altogether, but we have not therefore abrogated the old commandments, and the problem of this clear prohibition remains unsolved.

Those of us to-day who feel most keenly the evil of "taking life" are almost Buddhistic in attitude. They object to killing for food or killing in self-defence.

Fortunately for them, we have not many destructive wild beasts among us, thanks to the vigorous killing of our less scrupulous forefathers.

Some millennial dreamers suggest that the wolves and catamounts might have been tamed, if taken young; the natural resistance of the parents to the "taking" overcome by moral suasion, doubtless! Yes, it is conceivable that all the little snarling cubs and kittens might have been tamed, and taught to feed out of the hand—but on what?

In India some there may be who would emulate their saintly master, who offered his own body as food to a starving mother tiger; a sacrifice of less moment than appears, since he believed he would soon have another—that he had to have a great many—and that the sooner he got through with the lot the better.

From this unkind point of view his offering was much like that of a lady giving away a dress she is tired of, to promote the replenishment of her wardrobe.

The popular objection to killing, in India, results in the continuance of man-eating tigers and deadly serpents; which again results in their killing, in their untaught vigor, great numbers of human beings and other useful animals. The sum of the killings would be less if the killers were killed.

In our cooler land we have fewer poisonous reptiles and creeping things, yet insects there are which most of us slay with enthusiasm; the most sentimental devotee would hardly share couch or clothing with them! Surely no rational person objects to "justifiable insecticide"?

The most merciful will usually admit our own right to live, and therefore to kill in self-defence all creatures that would kill us. Where the line is drawn, however, by many earnest thinkers and feelers, is at killing harmless, inoffensive creatures for food.

The sheep we may shear, but not make into chops; the cow we may milk, but not turn into steaks and stews; the hen we may rob of her potential young, but neither roast nor fricassee.

It is no wonder, in view of the steaming horrors of the slaughter-house, that we recoil from killing; but is it the killing which is wrong in itself, or merely the horrors?

Let us first consider how this might be done; and then, if, at its best, the essential act of "taking life" is deemed wrong, we will consider that.

Suppose green pastures and still waters, the shade of trees, the warmth of the sun, the shelter of roof and walls; suppose protection and kind care, provision for the winter, and that we only shared the milk with the calves instead of barbarously separating the mother from her young. Calves might be bottle-fed, to satisfy their hunger, and afterward turned loose with the mother; they could not take all the milk then, and we might have the rest.

Suppose creatures thus living in an animal paradise, then gathered in small numbers, in local centers, and neatly, instantaneously and painlessly killed, any surgeon can tell us how. They could then be dressed, chilled and sent to larger centers for more general distribution.

What hardship, to them, is involved in this?

Die they must, some time, and by worse methods. In a wild state or a tame they must either be killed by something or die slowly of old age and incapacity.

Even if we nursed the toothless ox, and fed him with a spoon, he would not enjoy it.

We have to admit that in this whole round world all creatures die, and that in most cases, their lives are taken by others.

Looked at from a strictly scientific point of view, this is evidently the order of nature, her universal law. Looked at from a religious point of view, it is as evidently the will of God, His universal law.

Some postulate a sinless Eden past, before this killing habit began; and foresee a sinless Millennium to come, when we shall have outgrown it. These do not use their imaginations enough. Even if Edenic or Millennial tigers could digest grass and apples, are they therefore immortal? Is a species to live on forever in one representative, or one Platonic pair?

Because if we have life, as we know it, we have also reproduction, the direction for which precedes the picture of Eden; each pair being told "to increase and multiply and replenish the earth." Now for the imagination, to forecast results.

If the creatures fulfill this command, (and they do, diligently) the earth presently becomes replenished to a degree apparently unforeseen; unless, indeed, this law of mutual destruction be specially provided to meet that difficulty.

Life is multiple and interchangeable. Life continues on earth not in permanent radiating lines, but in flowing union; the forms combining, separating, growing, in and through one another.

Perhaps our error lies in fixing our minds in the eaten instead of the eater; dwelling on the loss of the killed, instead of the gain of the killer.

We say "all creatures eat one another," and it grieves us. Why not say "all creatures feed one another?" There is something beautiful in that.

Life, to each creature, is all time—all that he has any knowledge of—and living is a pleasure lasting all that time. Death, on the other hand, is but a moment, and even so is a pleasure to the wolf who eats, if not to the sheep who is eaten.

We, with our larger range of thought, and with our strange religions theories, have complicated and warped the thought of death by associate ideas. We place conscious fear before it, and load that fear with threats of eternal punishment.

We try to measure the wholesome facts of life by arbitrary schemes of later devising, and life seems dreary by contrast.

When we look at the facts themselves, however; see the grass green and thick for all its cropping; fish swimming in great schools, "as good as ever were caught"; the oysters peacefully casting forth their millions of eggs to make up for all that are eaten; this whole blooming, fruiting world of life and love; we find these to be the main things, the real prominent features of the performance; and death but a "lightning change artist," a quick transformation, in which one living form turns into another, while life goes on.

Meanwhile, in our human affairs it would be a good thing if we would develop as keen a sense of the responsibility of giving life as we have in taking it. We hold three powers in the life-process—a degree of choice and judgment as to who comes on the stage, some power to decide who shall go off, and when, and, most important of all, the ability to modify life while we have it.

Is it not singular that there should be so much sentiment about taking life and so little about giving it? We give life almost as thoughtlessly as the beasts below us. We are variously minded about taking it, killing many good men in war, and not killing many bad ones in peace, except an ill-selected few; but as yet we have no deep feeling about the struggles and sufferings of people while they live.

If we become religiously careful about the kind of people that are born, and about the treatment they get after they are born, it will make more difference to human happiness, and human progress, than would the establishment of a purely vegetable diet, the abolition of capital punishment, or even the end of war.



THE WORLD AND THE THREE ARTISTS

Three Artists found a World on their hands. It was their World and they were its Artists.

It was a Dull World, and needed Amusement.

It was a Hungry World, and needed Food.

It was a Tired World, and needed Inspiration.

It was an Ugly World, and needed Beauty.

Now the Artists were very powerful, having all these things in their gift.

The first was an Artist Pure and Simple, so he arose and gave the Dull World what he himself found amusing,—but the World was not amused.

"Stupid Beast!" said the Artist. "When I am dead it will find my work amusing!"

Then he gave the Hungry World what he thought good to eat,—but the World would not eat it.

"Ungrateful Wretch!" said the Artist. "When I am dead it will find this good food."

Then he gave the Tired World what he thought was Inspiration,—but the World was not Inspired.

"Dense Dolt!" said the Artist. "When I am dead it will recognize my Inspiration."

Then he gave the Ugly World what he thought was Beauty,—but the World did not find it Beautiful.

"Blind Brute!" said the Artist. "How terrible it is to be unappreciated! This Fool Incarnate can never realize what it is ignoring! And it will give me no reward! When I am dead it will see my Beauty!"

Now the World had its feelings, and did not enjoy the attitude of the Artist; so verily it gave him no reward. And he died. Nevertheless what he foretold was by no means fulfilled, for his work was for himself alone, and perished with him.

Then arose the second Artist, and he was not only an Artist, but a Merchant.

And he said, "I perceive that this my brother has died because he did not please the World, and it would give him no reward. I shall be wiser."

Then he studied the tastes of the World; Dull, Hungry, Tired and Ugly; a Neglected Child.

And he carefully catered to its ignorance, its prejudices and its childish tastes; he tickled with cheap pleasures, he gave it what its lower nature liked, and the Dull World found his Amusement amusing, and paid for it; and the Hungry World found his food palatable, and paid for it; and the Tired World received his Inspiration as if it were genuine, and paid for it; and the Ugly World eagerly grasped his poor prettiness as if it were Beauty, and paid for it; so the second Artist did not die—until he died; and then he was dead; and his work with him.

But the third Artist, who was also a Citizen, thought long of his task.

"I am an Artist," he said, "and this is my World. Of what avail is my Beauty if the World does not see it? How do I know that Worlds to Come will see it?—even if it lives? This World needs Beauty, now! If I work to express myself alone, I die, lean and angry; and my work dies with me. If I basely cater to this Neglected Child, I die, though fatter; and my work dies with me. How shall I feed the World?"

But he was an Artist, and very powerful, so he essayed his task.

He earnestly studied the needs of the World. "Shall I feed a lamb on beef?" said he, "or a cat on pie?"

By the exercise of his intelligence he learned the needs of the World, which were many and conspicuous; by the exercise of his Art he met them.

He gave it Amusement which was within reach of the tastes of that Neglected Child, yet which was in truth Amusing; and the World was Amused, and loved him.

He gave it food both palatable and nourishing; and the World was fed, and loved him.

He gave it Inspiration which struck to the heart, yet was drawn from Eternal Truth; and the World was Inspired, and loved him.

And he poured forth his very soul in Beauty; Beauty as simple as the common flowers the whole world loves, and as true as the stars in heaven, Beauty that ravished the soul of the Neglected Child, opened its eyes to Radiant Joy, and lifted it along the ages. And the World bathed in Beauty, and loved him. Also its taste improved continually under the influence of his Art. And the Artist was happy, for he fulfilled his mighty task.

"My glorious World!" he said; "What happiness! To be allowed to serve the World!"

And he watched it grow; well-nourished now, full of sweet merriment, strong in steady inspiration, rich in unfolding beauty.

For the World lived, and the Artist lived, and his work lived forever,—in the world.



IN HOW LITTLE TIME

In how little time, were we so minded, We could be wise and free—not held and blinded! We could be hale and strong—not weak and sickly! Could do away with wrong—and do it quickly!

Riches of earth, enough for all our keeping; Love in the heart, awake, no longer sleeping; Power in the hand and brain for what needs making; Joy in the gift of power, joy in the taking!

In how little time could grow around us A people clean and fair as life first found us! One with the under-earth, in peaceful growing, One with the over-soul, in doing, knowing.

Labor a joy and pride, in ease and beauty; Art that should fill at last its human duty; This we could make and have, were we not blinded! In how little time—were we so minded!



WOMAN AND THE STATE

[A Discussion of Political Equality of Men and Women. To be read in connection with chapter 12 of Our Androcentric Culture, in this issue.]

Here are two vital factors in human life; one a prime essential to our existence; the other a prime essential to our progress.

Both of them we idealize in certain lines, and exploit in others. Both of them are misinterpreted, balked of their full usefulness, and humanity thus injured.

The human race does not get the benefit of the full powers of women, nor of the full powers of the state.

In all civilized races to-day there is a wide and growing sense of discontent among women; a criticism of their assigned limitations, and a demand for larger freedom and opportunity. Under different conditions the demand varies; it is here for higher education, there for justice before the law; here for economic independence, and there for political equality.

This last is at present the most prominent Issue of "the woman question" in England and America, as the activity of the "militant suffragists" has forced it upon the attention of the world.

Thoughtful people in general are now studying this point more seriously than ever before, genuinely anxious to adopt the right side, and there is an alarmed uprising of sincere objection to the political equality of women.

Wasting no time on ignorance, prejudice, or the resistance of special interests, let us fairly face the honest opposition, and do it justice.

The conservative position is this:

Men and women have different spheres in life. To men belong the creation and management of the state, and the financial maintenance of the home and family:

"To women belong the physical burden of maternity, and the industrial management of the home and family; these duties require all their time and strength:

"The prosperity of the state may be sufficiently conserved by men alone; the prosperity of the family requires the personal presence and services of the mother in the home: if women assume the cares of the state, the home and family will suffer:

Some go even farther than this, and claim an essential limitation in "the female mind" which prevents it from grasping large political interests; holding, therefore, that if women took part in state affairs it would be to the detriment of the community:

Others advance a theory that "society," in the special sense, is the true sphere of larger service for women, and that those of them not exclusively confined to "home duties" may find full occupation in "social duties," including the time honored fields of "religion" and "charity":

Others again place their main reliance on the statement that, as to the suffrage, "women do not want it."

Let us consider these points in inverse order, beginning with the last one.

We will admit that at present the majority of women are not consciously desirous of any extension of their political rights and privileges, but deny that this indifference is any evidence against the desirability of such extension.

It has long been accepted that the position of women is an index of civilization. Progressive people are proud of the freedom and honor given their women, and our nation honestly believes itself the leader in this line. "American women are the freest in the world!" we say; and boast of it.

Since the agitation for women's rights began, many concessions have been made to further improve their condition. Men, seeing the justice of certain demands, have granted in many states such privileges as admission to schools, colleges, universities, and special instruction for professions; followed by admission to the bar, the pulpit, and the practice of medicine. Married women, in many states, have now a right to their own earnings; and in a few, mothers have an equal right in the guardianship of their children.

We are proud and glad that our women are free to go unveiled, to travel alone, to choose their own husbands; we are proud and glad of every extension of justice already granted by men to women.

Now:—Have any of these concessions been granted because a majority of women asked for them? Was it advanced in opposition to any of them that "women did not want it?" Have as many women ever asked for these things as are now asking for the ballot? If it was desirable to grant these other rights and privileges without the demand of a majority, why is the demand of a majority required before this one is granted?

The child widows of India did not unitedly demand the abolition of the "suttee."

The tortured girl children of China did not rise in overwhelming majority to demand free feet; yet surely no one would refuse to lift these burdens because only a minority of progressive women insisted on justice.

It is a sociological impossibility that a majority of an unorganized class should unite in concerted demand for a right, a duty, which they have never known.

The point to be decided is whether political equality is to the advantage of women and of the state—not whether either, as a body, is asking for it.

Now for the "society" theory. There is a venerable fiction to the effect that women make—and manage, "society." No careful student of comparative history can hold this belief for a moment. Whatever the conditions of the age or place; industrial, financial, religious, political, educational; these conditions are in the hands of men; and these conditions dictate the "society" of that age or place.

"Society" in a constitutional monarchy is one thing; in a primitive despotism another; among millionaires a third; but women do not make the despotism, the monarchy, or the millions. They take social conditions as provided by men, precisely as they take all other conditions at their hands. They do not even modify an existing society to their own interests, being powerless to do so. The "double standard of morals," ruling everywhere in "society," proves this; as does the comparative helplessness of women to enjoy even social entertainments, without the constant attendance and invitation of men.

Even in its great function of exhibition leading to marriage, it is the girls who are trained and exhibited, under closest surveillance; while the men stroll in and out, to chose at will, under no surveillance whatever.

That women, otherwise powerful, may use "society" to further their ends, is as true as that men do; and in England, where women, through their titled and landed position, have always had more political power than here, "society" is a very useful vehicle for the activities of both sexes.

But, in the main, the opportunities of "society" to women, are merely opportunities to use their "feminine influence" in extra domestic lines—a very questionable advantage to the home and family, to motherhood, to women, or to the state.

In religion women have always filled and more than filled the place allowed them. Needless to say it was a low one. The power of the church, its whole management and emoluments, were always in the hands of men, save when the Lady Abbess held her partial sway; but the work of the church has always been helped by women—the men have preached and the women practised!

Charity, as a vocation, is directly in line with the mother instinct, and has always appealed to women. Since we have learned how injurious to true social development this mistaken kindness is, it might almost be classified as a morbid by-product of suppressed femininity!

In passing we may note that charity as a virtue is ranked highest among those nations and religions where women are held lowest. With the Moslems it is a universal law—and in the Moslem Paradise there are no women—save the Houries!

The playground of a man-fenced "society"; the work-ground of a man-taught church; and this "osmosis" of social nutrition, this leakage and seepage of values which should circulate normally, called charity; these are not a sufficient field for the activities of women.

As for those limitations of the "feminine mind" which render her unfit to consider the victuallage of a nation, or the justice of a tax on sugar; it hardly seems as if the charge need be taken seriously. Yet so able a woman as Mrs. Humphry Ward has recently advanced it in all earnestness.

In her view women are capable of handling municipal, but not state affairs. Since even this was once denied them; and since, in England, they have had municipal suffrage for some time; it would seem as if their abilities grew with use, as most abilities do; which is in truth the real answer.

Most women spend their whole lives, and have spent their whole lives for uncounted generations, in the persistent and exclusive contemplation of their own family affairs. They are near-sighted, or near-minded, rather; the trouble is not with the nature of their minds, but with the use of them.

If men as a class had been exclusively confined to the occupation of house-service since history began, they would be similarly unlikely to manifest an acute political intelligence.

We may agree with Tennyson that "Woman is not undeveloped man, but diverse;" that is women are not undeveloped men; but the feminine half of humanity is undeveloped human. They have exercised their feminine functions, but not their human-functions; at least not to their full extent.

Here appears a distinction which needs to be widely appreciated.

We are not merely male and female—all animals are that—our chief distinction is that of race, our humanness.

Male characteristics we share with all males, bird and beast; female characteristics we share with all females, similarly; but human characteristics belong to genus homo alone; and are possessed by both sexes. A female horse is just as much a horse as a male of her species; a female human being is just as human as the male of her species—or ought to be!

In the special functions and relations of sex there is no contest, no possible rivalry or confusion; but in the general functions of humanity there is great misunderstanding.

Our trouble is that we have not recognized these human functions as such; but supposed them to be exclusively masculine; and, acting under that idea, strove to prevent women from an unnatural imitation of men.

Hence this minor theory of the limitations of the "female mind."

The mind is pre-eminently human. That degree of brain development which distinguishes our species, is a human, not a sex characteristic.

There may be, has been, and still is, a vast difference in our treatment of the minds of the two sexes. We have given them a different education, different exercises, different conditions in all ways. But all these differences are external, and their effect disappears with them.

The "female mind" has proven its identical capacity with the "male mind," in so far as it has been given identical conditions. It will take a long time, however, before conditions are so identical, for successive generations, as to give the "female mind" a fair chance.

In the meantime, considering its traditional, educational and associative drawbacks, the "female mind" has made a remarkably good showing.

The field of politics is an unfortunate one in which to urge this alleged limitation; because politics is one of the few fields in which some women have been reared and exercised under equal conditions with men.

We have had queens as long as we have had kings, perhaps longer; and history does not show the male mind, in kings, to have manifested a numerically proportionate superiority over the female mind, in queens. There have been more kings than queens, but have there been more good and great ones, in proportion?

Even one practical and efficient queen is proof enough that being a woman does not preclude political capacity. Since England has had such an able queen for so long, and that within Mrs. Humphry Ward's personal memory, her position seems fatuous in the extreme.

It has been advanced that great queens owed their power to the association and advice of the noble and high-minded men who surrounded them; and, further, that the poor showing made by many kings, was due to the association and vice of the base and low-minded women who surrounded them.

This is a particularly pusillanimous claim in the first place; is not provable in the second place; and, if it were true, opens up a very pretty field of study in the third place. It would seem to prove, if it proves anything, that men are not fit to be trusted with political power on account of an alarming affinity for the worst of women; and, conversely, that women, as commanding the assistance of the best of men, are visibly the right rulers! Also it opens a pleasant sidelight on that oft-recommended tool—"feminine influence."

We now come to our opening objection; that society and state, home, and family, are best served by the present division of interests: and its corollary, that if women enlarge that field of interest it would reduce their usefulness in their present sphere.

The corollary is easily removed. We are now on the broad ground of established facts; of history, recent, but still achieved.

Women have had equal political rights with men in several places, for considerable periods of time. In Wyoming, to come near home, they have enjoyed this status for more than a generation. Neither here nor in any other state or country where women vote, is there the faintest proof of injury to the home or family relation. In Wyoming, indeed, divorce has decreased, while gaining so fast in other places.

Political knowledge, political interest, does not take up more time and strength than any other form of mental activity; nor does it preclude a keen efficiency in other lines; and as for the actual time required to perform the average duties of citizenship—it is a contemptible bit of trickery in argument, if not mere ignorance and confusion of idea, to urge the occasional attendance on political meetings, or the annual or bi-annual dropping of a ballot, as any interference with the management of a house.

It is proven, by years on years of established experience, that women can enjoy full political equality and use their power, without in the least ceasing to be contented and efficient wives and mothers, cooks and housekeepers.

What really horrifies the popular mind at the thought of women in politics, is the picture of woman as a "practical politician;" giving her time to it as a business, and making money by it, in questionable, or unquestionable, ways; and, further, as a politician in office, as sheriff, alderman, senator, judge.

The popular mind becomes suffused with horror at the first idea, and scarcely less so at the second. It pictures blushing girlhood on the Bench; tender motherhood in the Senate; the housewife turned "ward-heeler;" and becomes quite sick in contemplation of these abominations.

No educated mind, practical mind, no mind able and willing to use its faculties, need be misled for a moment by these sophistries.

There is absolutely no evidence that women as a class will rush into "practical politics." Where they have voted longest they do not manifest this dread result. Neither is there any proof that they will all desire to hold office; or that any considerable portion of them will; or that, if they did, they would get it.

We seem unconsciously to assume that when women begin to vote, men will stop; or that the women will outnumber the men; also that, outnumbering them, they will be completely united in their vote; and, still further, that so outnumbering and uniting, they will solidly vote for a ticket composed wholly of women candidates.

Does anyone seriously imagine this to be likely?

This may be stated with assurance; if ever we do see a clever, designing, flirtatious, man-twisting woman; or a pretty, charming, irresistable young girl, elected to office—it will not be by the votes of women!

Where women are elected to office, by the votes of both men and women, they are of suitable age and abilities, and do their work well. They have already greatly improved some of the conditions of local politics, and the legislation they advocate is of a beneficial character.

What is the true relation of women to the state?

It is precisely identical with that of men. Their forms of service may vary, but their duty, their interest, their responsibility, is the same.

Here are the people on earth, half of them women, all of them her children. It is her earth as much as his; the people are their people, the state their state; compounded of them all, in due relation.

As the father and mother, together; shelter, guard, teach and provide for their children in the home; so should all fathers and mothers, together; shelter, guard, teach and provide for their common children, the community.

The state is no mystery; no taboo place of masculine secrecy; it is simply us.

Democracy is but a half-grown child as yet, one of twins? Its boy-half is a struggling thing, with "the diseases of babyhood"; its girl-half has hardly begun to take notice.

As human creatures we have precisely the same duty and privilege, interest, and power in the state; sharing its protection, its advantages, and its services. As women we have a different relation.

Here indeed we will admit, and glory in, our "diversity." The "eternal womanly" is a far more useful thing in the state than the "eternal manly."

To be woman means to be mother. To be mother means to give love, defense, nourishment, care, instruction. Too long, far too long has motherhood neglected its real social duties, its duties to humanity at large. Even in her position of retarded industrial development, as the housekeeper and houseworker of the world, woman has a contribution of special value to the state.

As the loving mother, the patient teacher, the tender nurse, the wise provider and care-taker, she can serve the state, and the state needs her service.



WHAT DIANTHA DID

CHAPTER XII

LIKE A BANYAN TREE

The Earth-Plants spring up from beneath, The Air-Plants swing down from above, But the Banyan trees grow Both above and below, And one makes a prosperous grove.

In the fleeting opportunities offered by the Caffeteria, and in longer moments, rather neatly planned for, with some remnants of an earlier ingenuity, Mr. Thaddler contrived to become acquainted with Mrs. Bell. Diantha never quite liked him, but he won her mother's heart by frank praise of the girl and her ventures.

"I never saw a smarter woman in my life," he said; "and no airs. I tell you, ma'am, if there was more like her this world would be an easier place to live in, and I can see she owes it all to you, ma'am."

This the mother would never admit for a moment, but expatiated loyally on the scientific mind of Mr. Henderson Bell, still of Jopalez.

"I don't see how he can bear to let her out of his sight," said Mr. Thaddler.

"Of course he hated to let her go," replied the lady. "We both did. But he is very proud of her now."

"I guess there's somebody else who's proud of her, too," he suggested. "Excuse me, ma'am, I don't mean to intrude, but we know there must be a good reason for your daughter keeping all Orchardina at a distance. Why, she could have married six times over in her first year here!"

"She does not wish to give up her work," Mrs. Bell explained.

"Of course not; and why should she? Nice, womanly business, I am sure. I hope nobody'd expect a girl who can keep house for a whole township to settle down to bossing one man and a hired girl."

In course of time he got a pretty clear notion of how matters stood, and meditated upon it, seriously rolling his big cigar about between pursed lips. Mr. Thaddler was a good deal of a gossip, but this he kept to himself, and did what he could to enlarge the patronage of Union House.

The business grew. It held its own in spite of fluctuations, and after a certain point began to spread steadily. Mrs. Bell's coming and Mr. Eltwood's ardent championship, together with Mr. Thaddler's, quieted the dangerous slanders which had imperilled the place at one time. They lingered, subterraneously, of course. People never forget slanders. A score of years after there were to be found in Orchardina folk who still whispered about dark allegations concerning Union House; and the papers had done some pretty serious damage; but the fame of good food, good service, cheapness and efficiency made steady headway.

In view of the increase and of the plans still working in her mind, Diantha made certain propositions to Mr. Porne, and also to Mrs. Porne, in regard to a new, specially built club-house for the girls.

"I have proved what they can do, with me to manage them, and want now to prove that they can do it themselves, with any matron competent to follow my directions. The house need not be so expensive; one big dining-room, with turn-up tables like those ironing-board seat-tables, you know—then they can dance there. Small reception room and office, hall, kitchen and laundry, and thirty bedrooms, forty by thirty, with an "ell" for the laundry, ought to do it, oughtn't it?"

Mrs. Porne agreed to make plans, and did so most successfully, and Mr. Porne found small difficulty in persuading an investor to put up such a house, which visibly could be used as a boarding-house or small hotel, if it failed in its first purpose.

It was built of concrete, a plain simple structure, but fine in proportions and pleasantly colored.

Diantha kept her plans to herself, as usual, but they grew so fast that she felt a species of terror sometimes, lest the ice break somewhere.

"Steady, now!" she would say. "This is real business, just plain business. There's no reason why I shouldn't succeed as well as Fred Harvey. I will succeed. I am succeeding."

She kept well, she worked hard, she was more than glad to have her mother with her; but she wanted something else, which seemed farther off than ever. Her lover's picture hung on the wall of her bedroom, stood on her bureau, and (but this was a secret) a small one was carried in her bosom.

Rather a grim looking young woman, Diantha, with the cares of the world of house-keepers upon her proud young shoulders; with all the stirring hopes to be kept within bounds, all the skulking fears to be resisted, and the growing burden of a large affair to be carried steadily.

But when she woke, in the brilliant California mornings, she would lie still a few moments looking at the face on the wall and the face on the bureau; would draw the little picture out from under her pillow and kiss it, would say to herself for the thousandth time, "It is for him, too."

She missed him, always.

The very vigor of her general attitude, the continued strength with which she met the days and carried them, made it all the more needful for her to have some one with whom she could forget every care, every purpose, every effort; some one who would put strong arms around her and call her "Little Girl." His letters were both a comfort and a pain. He was loyal, kind, loving, but always that wall of disapproval. He loved her, he did not love her work.

She read them over and over, hunting anew for the tender phrases, the things which seemed most to feed and comfort her. She suffered not only from her loneliness, but from his; and most keenly from his sternly suppressed longing for freedom and the work that belonged to him.

"Why can't he see," she would say to herself, "that if this succeeds, he can do his work; that I can make it possible for him? And he won't let me. He won't take it from me. Why are men so proud? Is there anything so ignominious about a woman that it is disgraceful to let one help you? And why can't he think at all about the others? It's not just us, it's all people. If this works, men will have easier times, as well as women. Everybody can do their real work better with this old primitive business once set right."

And then it was always time to get up, or time to go to bed, or time to attend to some of the numberless details of her affairs.

She and her mother had an early lunch before the caffeteria opened, and were glad of the afternoon tea, often held in a retired corner of the broad piazza. She sat there one hot, dusty afternoon, alone and unusually tired. The asphalted street was glaring and noisy, the cross street deep in soft dust, for months unwet.

Failure had not discouraged her, but increasing success with all its stimulus and satisfaction called for more and more power. Her mind was busy foreseeing, arranging, providing for emergencies; and then the whole thing slipped away from her, she dropped her head upon her arm for a moment, on the edge of the tea table, and wished for Ross.

From down the street and up the street at this moment, two men were coming; both young, both tall, both good looking, both apparently approaching Union House. One of them was the nearer, and his foot soon sounded on the wooden step. The other stopped and looked in a shop window.

Diantha started up, came forward,—it was Mr. Eltwood. She had a vague sense of disappointment, but received him cordially. He stood there, his hat off, holding her hand for a long moment, and gazing at her with evident admiration. They turned and sat down in the shadow of the reed-curtained corner.

The man at the shop window turned, too, and went away.

Mr. Eltwood had been a warm friend and cordial supporter from the epoch of the Club-splitting speech. He had helped materially in the slow, up-hill days of the girl's effort, with faith and kind words. He had met the mother's coming with most friendly advances, and Mrs. Bell found herself much at home in his liberal little church.

Diantha had grown to like and trust him much.

"What's this about the new house, Miss Bell? Your mother says I may know."

"Why not?" she said. "You have followed this thing from the first. Sugar or lemon? You see I want to disentangle the undertakings, set them upon their own separate feet, and establish the practical working of each one."

"I see," he said, "and 'day service' is not 'cooked food delivery.'"

"Nor yet 'rooms for entertainment,' she agreed. "We've got them all labelled, mother and I. There's the 'd. s.' and 'c. f. d.' and 'r. f. e.' and the 'p. p.' That's picnics and parties. And more coming."

"What, more yet? You'll kill yourself, Miss Bell. Don't go too fast. You are doing a great work for humanity. Why not take a little more time?"

"I want to do it as quickly as I can, for reasons," answered Diantha.

Mr. Eltwood looked at her with tender understanding. "I don't want to intrude any further than you are willing to want me," he said, "but sometimes I think that even you—strong as you are—would be better for some help."

She did not contradict him. Her hands were in her lap, her eyes on the worn boards of the piazza floor. She did not see a man pass on the other side of the street, cast a searching glance across and walk quickly on again.

"If you were quite free to go on with your beautiful work," said Mr. Eltwood slowly, "if you were offered heartiest appreciation, profound respect, as well as love, of course; would you object to marrying, Miss Bell?" asked in an even voice, as if it were a matter of metaphysical inquiry. Mrs. Porne had told him of her theory as to a lover in the home town, wishing to save him a long heart ache, but he was not sure of it, and he wanted to be.

Diantha glanced quickly at him, and felt the emotion under his quiet words. She withdrew her eyes, looking quite the other way.

"You are enough of a friend to know, Mr. Eltwood," she said, "I rather thought you did know. I am engaged."

"Thank you for telling me; some one is greatly to be congratulated," he spoke sincerely, and talked quietly on about less personal matters, holding his tea untasted till it was cold.

"Do let me give you some that is hot," she said at last, "and let me thank you from my heart for the help and strength and comfort you have been to me, Mr. Eltwood."

"I'm very glad," he said; and again, "I am very glad." "You may count upon anything I can do for you, always," he continued. "I am proud to be your friend."

He held her hand once more for a moment, and went away with his head up and a firm step. To one who watched him go, he had almost a triumphant air, but it was not triumph, only the brave beginning of a hard fight and a long one.

Then came Mrs. Bell, returned from a shopping trip, and sank down in a wicker rocker, glad of the shade and a cup of tea. No, she didn't want it iced. "Hot tea makes you cooler," was her theory.

"You don't look very tired," said the girl. "Seems to me you get stronger all the time."

"I do," said her mother. "You don't realize, you can't realize, Diantha, what this means to me. Of course to you I am an old woman, a back number—one has to feel so about one's mother. I did when I married, and my mother then was five years younger than I am now."

"I don't think you old, mother, not a bit of it. You ought to have twenty or thirty years of life before you, real life."

"That's just what I'm feeling," said Mrs. Bell, "as if I'd just begun to live! This is so different! There is a big, moving thing to work for. There is—why Diantha, you wouldn't believe what a comfort it is to me to feel that my work here is—really—adding to the profits!"

Diantha laughed aloud.

"You dear old darling," she said, "I should think it was! It is making the profits."

"And it grows so," her mother went on. "Here's this part so well assured that you're setting up the new Union House! Are you sure about Mrs. Jessup, dear?"

"As sure as I can be of any one till I've tried a long time. She has done all I've asked her to here, and done it well. Besides, I mean to keep a hand on it for a year or two yet—I can't afford to have that fail."

Mrs. Jessup was an imported aunt, belonging to one of the cleverest girls, and Diantha had had her in training for some weeks.

"Well, I guess she's as good as any you'd be likely to get," Mrs. Bell admitted, "and we mustn't expect paragons. If this can't be done by an average bunch of working women the world over, it can't be done—that's all!"

"It can be done," said the girl, calmly. "It will be done. You see."

"Mr. Thaddler says you could run any kind of a business you set your hand to," her mother went on. "He has a profound respect for your abilities, Dina."

"Seems to me you and Mr. Thaddler have a good deal to say to each other, motherkins. I believe you enjoy that caffeteria desk, and all the compliments you get."

"I do," said Mrs. Bell stoutly. "I do indeed! Why, I haven't seen so many men, to speak to, since—why, never in my life! And they are very amusing—some of them. They like to come here—like it immensely. And I don't wonder. I believe you'll do well to enlarge."

Then they plunged into a discussion of the winter's plans. The day service department and its employment agency was to go on at the New Union House, with Mrs. Jessup as manager; the present establishment was to be run as a hotel and restaurant, and the depot for the cooked food delivery.

Mrs. Thorvald and her husband were installed by themselves in another new venture; a small laundry outside the town. This place employed several girls steadily, and the motor wagon found a new use between meals, in collecting and delivering laundry parcels.

"It simplifies it a lot—to get the washing out of the place and the girls off my mind," said Diantha. "Now I mean to buckle down and learn the hotel business—thoroughly, and develop this cooked food delivery to perfection."

"Modest young lady," smiled her mother. "Where do you mean to stop—if ever?"

"I don't mean to stop till I'm dead," Diantha answered; "but I don't mean to undertake any more trades, if that is what you mean. You know what I'm after—to get 'housework' on a business basis, that's all; and prove, prove, PROVE what a good business it is. There's the cleaning branch—that's all started and going well in the day service. There's the washing—that's simple and easy. Laundry work's no mystery. But the food part is a big thing. It's an art, a science, a business, and a handicraft. I had the handicraft to start with; I'm learning the business; but I've got a lot to learn yet in the science and art of it."

"Don't do too much at once," her mother urged. "You've got to cater to people as they are."

"I know it," the girl agreed. "They must be led, step by step—the natural method. It's a big job, but not too big. Out of all the women who have done housework for so many ages, surely it's not too much to expect one to have a special genius for it!"

Her mother gazed at her with loving admiration.

"That's just what you have, Dina—a special genius for housework. I wish there were more of you!"

"There are plenty of me, mother dear, only they haven't come out. As soon as I show 'em how to make the thing pay, you'll find that we have a big percentage of this kind of ability. It's all buried now in the occasional 'perfect housekeeper.'

"But they won't leave their husbands, Dina."

"They don't need to," the girl answered cheerfully. "Some of them aren't married yet; some of them have lost their husbands, and some of them"—she said this a little bitterly—"have husbands who will be willing to let their wives grow."

"Not many, I'm afraid," said Mrs. Bell, also with some gloom.

Diantha lightened up again. "Anyhow, here you are, mother dear! And for this year I propose that you assume the financial management of the whole business at a salary of $1,000 'and found.' How does that suit you?"

Mrs. Bell looked at her unbelievingly.

"You can't afford it, Dina!"

"Oh, yes, I can—you know I can, because you've got the accounts. I'm going to make big money this year."

"But you'll need it. This hotel and restaurant business may not do well."

"Now, mother, you know we're doing well. Look here!" And Diantha produced her note-book.

"Here's the little laundry place; its fittings come to so much, wages so much, collection and delivery so much, supplies so much—and already enough patronage engaged to cover. It will be bigger in winter, a lot, with transients, and this hotel to fall back on; ought to clear at least a thousand a year. The service club don't pay me anything, of course; that is for the girls' benefit; but the food delivery is doing better than I dared hope."

Mrs. Bell knew the figures better than Diantha, even, and they went over them carefully again. If the winter's patronage held on to equal the summer's—and the many transient residents ought to increase it—they would have an average of twenty families a week to provide for—one hundred persons.

The expenses were:

Food for 100 at $250 a week. Per capita. $600 —- per year $13,000

Labor—delivery man. $600 Head cook. $600 Two assistant cooks. $1,040 Three washers and packers. $1,560 Office girl. $520 —- Per year $4,320

Rent, kitchen, office, etc. $500 Rent of motor. $300 Rent of cases. $250 Gasolene and repairs. $630 —- Per year $1,680

Total. $19,000

"How do you make the gasolene and repairs as much as that?" asked Mrs. Bell.

"It's margin, mother—makes it even money. It won't be so much, probably."

The income was simple and sufficient. They charged $5.00 a week per capita for three meals, table d'hote, delivered thrice daily. Frequent orders for extra meals really gave them more than they set down, but the hundred-person estimate amounted to $26,000 a year.

"Now, see," said Diantha triumphantly; "subtract all that expense list (and it is a liberal one), and we have $7,000 left. I can buy the car and the cases this year and have $1,600 over! More; because if I do buy them I can leave off some of the interest, and the rent of kitchen and office comes to Union House! Then there's all of the extra orders. It's going to pay splendidly, mother! It clears $70 a year per person. Next year it will clear a lot more."

It did not take long to make Mrs. Bell admit that if the business went on as it had been going Diantha would be able to pay her a salary of a thousand dollars, and have five hundred left—from the food business alone.

There remained the hotel, with large possibilities. The present simple furnishings were to be moved over to New Union House, and paid for by the girls in due time. With new paint, paper, and furniture, the old house would make a very comfortable place.

"Of course, it's the restaurant mainly—these big kitchens and the central location are the main thing. The guests will be mostly tourists, I suppose."

Diantha dwelt upon the prospect at some length; and even her cautious mother had to admit that unless there was some setback the year had a prospect of large success.

"How about all this new furnishing?" Mrs. Bell said suddenly. "How do you cover that? Take what you've got ahead now?"

"Yes; there's plenty," said Diantha. "You see, there is all Union House has made, and this summer's profit on the cooked food—it's plenty."

"Then you can't pay for the motor and cases as you planned," her mother insisted.

"No, not unless the hotel and restaurant pays enough to make good. But I don't have to buy them the first year. If I don't, there is $5,500 leeway."

"Yes, you are safe enough; there's over $4,000 in the bank now," Mrs. Bell admitted. "But, child," she said suddenly, "your father!"

"Yes, I've thought of father," said the girl, "and I mean to ask him to come and live at the hotel. I think he'd like it. He could meet people and talk about his ideas, and I'm sure I'd like to have him."

"They talked much and long about this, till the evening settled about them, till they had their quiet supper, and the girls came home to their noisy one; and late that evening, when all was still again, Diantha came to the dim piazza corner once more and sat there quite alone.

Full of hope, full of courage, sure of her progress—and aching with loneliness.

She sat with her head in her hands, and to her ears came suddenly the sound of a familiar step—a well-known voice—the hands and the lips of her lover.

"Diantha!" He held her close.

"Oh, Ross! Ross! Darling! Is it true? When did you come? Oh, I'm so glad! So glad to see you!"

She was so glad that she had to cry a little on his shoulder, which he seemed to thoroughly enjoy.

"I've good news for you, little girl," he said. "Good news at last! Listen, dear; don't cry. There's an end in sight. A man has bought out my shop. The incubus is off—I can live now!"

He held his head up in a fine triumph, and she watched him adoringly.

"Did you—was it profitable?" she asked.

"It's all exchange, and some cash to boot. Just think! You know what I've wanted so long—a ranch. A big one that would keep us all, and let me go on with my work. And, dear—I've got it! It's a big fruit ranch, with its own water—think of that! And a vegetable garden, too, and small fruit, and everything. And, what's better, it's all in good running order, with a competent ranchman, and two Chinese who rent the vegetable part. And there are two houses on it—two. One for mother and the girls, and one for us!"

Diantha's heart stirred suddenly.

"Where is it, dear?" she whispered.

He laughed joyfully. "It's here!" he said. "About eight miles or so out, up by the mountains; has a little canyon of its own—its own little stream and reservoir. Oh, my darling! My darling!"

They sat in happy silence in the perfumed night. The strong arms were around her, the big shoulder to lean on, the dear voice to call her "little girl."

The year of separation vanished from their thoughts, and the long years of companionship opened bright and glorious before them.

"I came this afternoon," he said at length, "but I saw another man coming. He got here first. I thought—"

"Ross! You didn't! And you've left me to go without you all these hours!"

"He looked so confident when he went away that I was jealous," Ross admitted, "furiously jealous. And then your mother was here, and then those cackling girls. I wanted you—alone."

And then he had her, alone, for other quiet, happy moments. She was so glad of him. Her hold upon his hand, upon his coat, was tight.

"I don't know how I've lived without you," she said softly.

"Nor I," said he. "I haven't lived. It isn't life—without you. Well, dearest, it needn't be much longer. We closed the deal this afternoon. I came down here to see the place, and—incidentally—to see you!"

More silence.

"I shall turn over the store at once. It won't take long to move and settle; there's enough money over to do that. And the ranch pays, Diantha! It really pays, and will carry us all. How long will it take you to get out of this?"

"Get out of—what?" she faltered.

"Why, the whole abominable business you're so deep in here. Thank God, there's no shadow of need for it any more!"

The girl's face went white, but he could not see it. She would not believe him.

"Why, dear," she said, "if your ranch is as near as that it would be perfectly easy for me to come in to the business—with a car. I can afford a car soon."

"But I tell you there's no need any more," said he. "Don't you understand? This is a paying fruit ranch, with land rented to advantage, and a competent manager right there running it. It's simply changed owners. I'm the owner now! There's two or three thousand a year to be made on it—has been made on it! There is a home for my people—a home for us! Oh, my beloved girl! My darling! My own sweetheart! Surely you won't refuse me now!"

Diantha's head swam dizzily.

"Ross," she urged, "you don't understand! I've built up a good business here—a real successful business. Mother is in it; father's to come down; there is a big patronage; it grows. I can't give it up!"

"Not for me? Not when I can offer you a home at last? Not when I show you that there is no longer any need of your earning money?" he said hotly.

"But, dear—dear!" she protested. "It isn't for the money; it is the work I want to do—it is my work! You are so happy now that you can do your work—at last! This is mine!"

When he spoke again his voice was low and stern.

"Do you mean that you love—your work—better than you love me?"

"No! It isn't that! That's not fair!" cried the girl. "Do you love your work better than you love me? Of course not! You love both. So do I. Can't you see? Why should I have to give up anything?"

"You do not have to," he said patiently. "I cannot compel you to marry me. But now, when at last—after these awful years—I can really offer you a home—you refuse!"

"I have not refused," she said slowly.

His voice lightened again.

"Ah, dearest! And you will not! You will marry me?"

"I will marry you, Ross!"

"And when? When, dearest?"

"As soon as you are ready."

"But—can you drop this at once?"

"I shall not drop it."

Her voice was low, very low, but clear and steady.

He rose to his feet with a muffled exclamation, and walked the length of the piazza and back.

"Do you realize that you are saying no to me, Diantha?"

"You are mistaken, dear. I have said that I will marry you whenever you choose. But it is you who are saying, 'I will not marry a woman with a business.'"

"This is foolishness!" he said sharply. "No man—that is a man—would marry a woman and let her run a business."

"You are mistaken," she answered. "One of the finest men I ever knew has asked me to marry him—and keep on with my work!"

"Why didn't you take him up?"

"Because I didn't love him." She stopped, a sob in her voice, and he caught her in his arms again.

It was late indeed when he went away, walking swiftly, with a black rebellion in his heart; and Diantha dragged herself to bed.

She was stunned, deadened, exhausted; torn with a desire to run after him and give up—give up anything to hold his love. But something, partly reason and partly pride, kept saying within her: "I have not refused him; he has refused me!"



OUR ANDROCENTRIC CULTURE; or, THE MAN-MADE WORLD

XII.

POLITICS AND WARFARE.

I go to my old dictionary, and find; "Politics, I. The science of government; that part of ethics which has to do with the regulation and government of a nation or state, the preservation of its safety, peace and prosperity; the defence of its existence and rights against foreign control or conquest; the augmentation of its strength and resources, and the protection of its citizens in their rights; with the preservation and improvement of their morals. 2. The management of political parties; the advancement of candidates to office; in a bad sense, artful or dishonest management to secure the success of political measures or party schemes, political trickery."

From present day experience we might add, 3. Politics, practical; The art of organizing and handling men in large numbers, manipulating votes, and, in especial, appropriating public wealth.

We can easily see that the "science of government" may be divided into "pure" and "applied" like other sciences, but that it is "a part of ethics" will be news to many minds.

Yet why not? Ethics is the science of conduct, and politics is merely one field of conduct; a very common one. Its connection with Warfare in this chapter is perfectly legitimate in view of the history of politics on the one hand, and the imperative modern issues which are to-day opposed to this established combination.

There are many to-day who hold that politics need not be at all connected with warfare, and others who hold that politics is warfare front start to finish.

In order to dissociate the two ideas completely let us give a paraphrase of the above definition, applying it to domestic management;—that part of ethics which has to do with the regulation and government of a family; the preservation of its safety, peace and prosperity; the defense of its existence and rights against any strangers' interference or control; the augmentation of its strength and resources, and the protection of its members in their rights; with the preservation and improvement of their morals.

All this is simple enough, and in no way masculine; neither is it feminine, save in this; that the tendency to care for, defend and manage a group, is in its origin maternal.

In every human sense, however, politics has left its maternal base far in the background; and as a field of study and of action is as well adapted to men as to women. There is no reason whatever why men should not develop great ability in this department of ethics, and gradually learn how to preserve the safety, peace and prosperity of their nation; together with those other services as to resources, protection of citizens, and improvement of morals.

Men, as human beings, are capable of the noblest devotion and efficiency in these matters, and have often shown them; but their devotion and efficiency have been marred in this, as in so many other fields, by the constant obtrusion of an ultra-masculine tendency.

In warfare, per se, we find maleness in its absurdest extremes. Here is to be studied the whole gamut of basic masculinity, from the initial instinct of combat, through every form of glorious ostentation, with the loudest possible accompaniment of noise.

Primitive warfare had for its climax the possession of the primitive prize, the female. Without dogmatising on so remote a period, it may be suggested as a fair hypothesis that this was the very origin of our organized raids. We certainly find war before there was property in land, or any other property to tempt aggressors. Women, however, there were always, and when a specially androcentric tribe had reduced its supply of women by cruel treatment, or they were not born in sufficient numbers, owing to hard conditions, men must needs go farther afield after other women. Then, since the men of the other tribes naturally objected to losing their main labor supply and comfort, there was war.

Thus based on the sex impulse, it gave full range to the combative instinct, and further to that thirst for vocal exultation so exquisitely male. The proud bellowings of the conquering stag, as he trampled on his prostrate rival, found higher expression in the "triumphs" of old days, when the conquering warrior returned to his home, with victims chained to his chariot wheels, and braying trumpets.

When property became an appreciable factor in life, warfare took on a new significance. What was at first mere destruction, in the effort to defend or obtain some hunting ground or pasture; and, always, to secure the female; now coalesced with the acquisitive instinct, and the long black ages of predatory warfare closed in upon the world.

Where the earliest form exterminated, the later enslaved, and took tribute; and for century upon century the "gentleman adventurer," i.e., the primitive male, greatly preferred to acquire wealth by the simple old process of taking it, to any form of productive industry.

We have been much misled as to warfare by our androcentric literature. With a history which recorded nothing else; a literature which praised and an art which exalted it; a religion which called its central power "the God of Battles"—never the God of Workshops, mind you!—with a whole complex social structure man-prejudiced from center to circumference, and giving highest praise and honor to the Soldier; it is still hard for its to see what warfare really is in human life.

Someday we shall have new histories written, histories of world progress, showing the slow uprising, the development, the interservice of the nations; showing the faint beautiful dawn of the larger spirit of world-consciousness, and all its benefitting growth.

We shall see people softening, learning, rising; see life lengthen with the possession of herds, and widen in rich prosperity with agriculture. Then industry, blossoming, fruiting, spreading wide; art, giving light and joy; the intellect developing with companionship and human intercourse; the whole spreading tree of social progress, the trunk of which is specialized industry, and the branches of which comprise every least and greatest line of human activity and enjoyment. This growing tree, springing up wherever conditions of peace and prosperity gave it a chance, we shall see continually hewed down to the very root by war.

To the later historian will appear throughout the ages, like some Hideous Fate, some Curse, some predetermined check, to drag down all our hope and joy and set life forever at its first steps over again, this Red Plague of War.

The instinct of combat, between males, worked advantageously so long as it did not injure the female or the young. It is a perfectly natural instinct, and therefore perfectly right, in its place; but its place is in a pre-patriarchal era. So long as the animal mother was free and competent to care for herself and her young; then it was an advantage to have "the best man win;" that is the best stag or lion; and to have the vanquished die, or live in sulky celibacy, was no disadvantage to any one but himself.

Humanity is on a stage above this plan. The best man in the social structure is not always the huskiest. When a fresh horde of ultra-male savages swarmed down upon a prosperous young civilization, killed off the more civilized males and appropriated the more civilized females; they did, no doubt, bring in a fresh physical impetus to the race; but they destroyed the civilization.

The reproduction of perfectly good savages is not the main business of humanity. Its business is to grow, socially; to develop, to improve; and warfare, at its best, retards human progress; at its worst, obliterates it.

Combat is not a social process at all; it is a physical process, a subsidiary sex process, purely masculine, intended to improve the species by the elimination of the unfit. Amusingly enough, or absurdly enough; when applied to society, it eliminates the fit, and leaves the unfit to perpetuate the race!

We require, to do our organized fighting, a picked lot of vigorous young males, the fittest we can find. The too old or too young; the sick, crippled, defective; are all left behind, to marry and be fathers; while the pick of the country, physically, is sent off to oppose the pick of another country, and kill—kill—kill!

Observe the result on the population! In the first place the balance is broken—there are not enough men to go around, at home; many women are left unmated. In primitive warfare, where women were promptly enslaved, or, at the best, polygamously married, this did not greatly matter to the population; but as civilization advances and monogamy obtains, whatever eugenic benefits may once have sprung from warfare are completely lost, and all its injuries remain.

In what we innocently call "civilized warfare" (we might as well speak of "civilized cannibalism!"), this steady elimination of the fit leaves an everlowering standard of parentage at home. It makes a widening margin of what we call "surplus women," meaning more than enough to be monogamously married; and these women, not being economically independent, drag steadily upon the remaining men, postponing marriage, and increasing its burdens.

The birth rate is lowered in quantity by the lack of husbands, and lowered in quality both by the destruction of superior stock, and by the wide dissemination of those diseases which invariably accompany the wife-lessness of the segregated males who are told off to perform our military functions.

The external horrors and wastes of warfare we are all familiar with; A. It arrests industry and all progress. B. It destroys the fruits of industry and progress. C. It weakens, hurts and kills the combatants. D. It lowers the standard of the non-combatants. Even the conquering nation is heavily injured; the conquered sometimes exterminated, or at least absorbed by the victor.

This masculine selective process, when applied to nations, does not produce the same result as when applied to single opposing animals. When little Greece was overcome it did not prove that the victors were superior, nor promote human interests in any way; it injured them.

The "stern arbitrament of war" may prove which of two peoples is the better fighter, but ft does not prove it therefor the fittest to survive.

Beyond all these more or less obvious evils, comes a further result, not enough recognized; the psychic effects of military standard of thought and feeling.

Remember that an androcentric culture has always exempted its own essential activities from the restraints of ethics,—"All's fair in love and war!" Deceit, trickery, lying, every kind of skulking underhand effort to get information; ceaseless endeavor to outwit and overcome "the enemy"; besides as cruelty and destruction; are characteristic of the military process; as well as the much praised virtues of courage, endurance and loyalty, personal and public.

Also classed as a virtue, and unquestionably such from the military point of view, is that prime factor in making and keeping an army, obedience.

See how the effect of this artificial maintenance of early mental attitudes acts on our later development. True human progress requires elements quite other than these. If successful warfare made one nation unquestioned master of the earth its social progress would not be promoted by that event. The rude hordes of Genghis Khan swarmed over Asia and into Europe, but remained rude hordes; conquest is not civilization, nor any part of it.

When the northern tribes-men overwhelmed the Roman culture they paralysed progress for a thousand years or so; set back the clock by that much. So long as all Europe was at war, so long the arts and sciences sat still, or struggled in hid corners to keep their light alive.

When warfare itself ceases, the physical, social and psychic results do not cease. Our whole culture is still hag-ridden by military ideals.

Peace congresses have begun to meet, peace societies write and talk, but the monuments to soldiers and sailors (naval sailors of course), still go up, and the tin soldier remains a popular toy. We do not see boxes of tin carpenters by any chance; tin farmers, weavers, shoemakers; we do not write our "boys books" about the real benefactors and servers of society; the adventurer and destroyer remains the idol of an Androcentric Culture.

In politics the military ideal, the military processes, are so predominant as to almost monopolise "that part of ethics." The science of government, the plain wholesome business of managing a community for its own good; doing its work, advancing its prosperity, improving its morals—this is frankly understood and accepted as A Fight from start to finish. Marshall your forces and try to get in, this is the political campaign. When you are in, fight to stay in, and to keep the other fellow out. Fight for your own hand, like an animal; fight for your master like any hired bravo; fight always for some desired "victory"—and "to the victors belong the spoils."

This is not by any means the true nature of politics. It is not even a fair picture of politics to-day; in which man, the human being, is doing noble work for humanity; but it is the effect of man, the male, on politics.

Life, to the "male mind" (we have heard enough of the "female mind" to use the analogue!) is a fight, and his ancient military institutions and processes keep up the delusion.

As a matter of fact life is growth. Growth comes naturally, by multiplication of cells, and requires three factors to promote it; nourishment, use, rest. Combat is a minor incident of life; belonging to low levels, and not of a developing influence socially.

The science of politics, in a civilized community, should have by this time a fine accumulation of simplified knowledge for diffusion in public schools; a store of practical experience in how to promote social advancement most rapidly, a progressive economy and ease of administration, a simplicity in theory and visible benefit in practice, such as should make every child an eager and serviceable citizen.

What do we find, here in America, in the field of "politics?"

We find first a party system which is the technical arrangement to carry on a fight. It is perfectly conceivable that a flourishing democratic government be carried on without any parties at all; public functionaries being elected on their merits, and each proposed measure judged on its merits; though this sounds impossible to the androcentric mind.

"There has never been a democracy without factions and parties!" is protested.

There has never been a democracy, so far—only an androcracy.

A group composed of males alone, naturally divides, opposes, fights; even a male church, under the most rigid rule, has its secret undercurrents of antagonism.

"It is the human heart!" is again protested. No, not essentially the human heart, but the male heart. This is so well recognized by men in general, that, to their minds, in this mingled field of politics and warfare, women have no place.

In "civilized warfare" they are, it is true, allowed to trail along and practice their feminine function of nursing; but this is no part of war proper, it is rather the beginning of the end of war. Some time it will strike our "funny spot," these strenuous efforts to hurt and destroy, and these accompanying efforts to heal and save.

But in our politics there is not even provision for a nursing corps; women are absolutely excluded.

"They cannot play the game!" cries the practical politician. There is loud talk of the defilement, the "dirty pool" and its resultant darkening of fair reputations, the total unfitness of lovely woman to take part in "the rough and tumble of politics."

In other words men have made a human institution into an ultra-masculine performance; and, quite rightly, feel that women could not take part in politics as men do. That it is not necessary to fulfill this human custom in so masculine a way does not occur to them. Few men can overlook the limitations of their sex and see the truth; that this business of taking care of our common affairs is not only equally open to women and men, but that women are distinctly needed in it.

Anyone will admit that a government wholly in the hands of women would be helped by the assistance of men; that a gynaecocracy must, of its own nature, be one sided. Yet it is hard to win reluctant admission of the opposite fact; that an androcracy must of its own nature be one sided also, and would be greatly improved by the participation of the other sex.

The inextricable confusion of politics and warfare is part of the stumbling block in the minds of men. As they see it, a nation is primarily a fighting organization; and its principal business is offensive and defensive warfare; therefore the ultimatum with which they oppose the demand for political equality—"women cannot fight, therefore they cannot vote."

Fighting, when all is said, is to them the real business of life; not to be able to fight is to be quite out of the running; and ability to solve our growing mass of public problems; questions of health, of education, of morals, of economics; weighs naught against the ability to kill.

This naive assumption of supreme value in a process never of the first importance; and increasingly injurious as society progresses, would be laughable if it were not for its evil effects. It acts and reacts upon us to our hurt. Positively, we see the ill effects already touched on; the evils not only of active war; but of the spirit and methods of war; idealized, inculcated and practiced in other social processes. It tends to make each man-managed nation an actual or potential fighting organization, and to give us, instead of civilized peace, that "balance of power" which is like the counted time in the prize ring—only a rest between combats.

It leaves the weaker nations to be "conquered" and "annexed" just as they used to be; with tariffs instead of tribute. It forces upon each the burden of armament; upon many the dreaded conscription; and continually lowers the world's resources in money and in life.

Similarly in politics, it adds to the legitimate expenses of governing the illegitimate expenses of fighting; and must needs have a "spoils system" by which to pay its mercenaries.

In carrying out the public policies the wheels of state are continually clogged by the "opposition;" always an opposition on one side or the other; and this slow wiggling uneven progress, through shorn victories and haggling concessions, is held to be the proper and only political method.

"Women do not understand politics," we are told; "Women do not care for politics;" "Women are unfitted for politics."

It is frankly inconceivable, from the androcentric view-point, that nations can live in peace together, and be friendly and serviceable as persons are. It is inconceivable also, that in the management of a nation, honesty, efficiency, wisdom, experience and love could work out good results without any element of combat.

The "ultimate resort" is still to arms. "The will of the majority" is only respected on account of the guns of the majority. We have but a partial civilization, heavily modified to sex—the male sex.



THE SOCIALIST AND THE SUFFRAGIST

Said the Socialist to the Suffragist: "My cause is greater than yours! You only work for a Special Class, We for the gain of the General Mass, Which every good ensures!"

Said the Suffragist to the Socialist: "You Underrate my Cause! While women remain a Subject Class, You never can move the General Mass, With your Economic Laws!"

Said the Socialist to the Suffragist: "You misinterpret facts! There is no room for doubt or schism In Economic Determinism— It governs all our acts!"

Said the Suffragist to the Socialist: "You men will always find That this old world will never move More swiftly in its ancient groove While women stay behind!"

"A lifted world lifts women up," The Socialist explained. "You cannot lift the world at all While half of it is kept so small," The Suffragist maintained.

*

The world awoke, and tartly spoke: "Your work is all the same; Work together or work apart, Work, each of you, with all your heart— Just get into the game!"



COMMENT AND REVIEW

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There is a book which ought to be held in continual prominence by every magazine in the world that appeals particularly to women. It contains a scientific theory of more importance to the world than any put forth since the theory of evolution, and of more importance to women than any ever produced.

It is new, original, wildly startling, intensely significant, and, in the world of ideas, revolutionary in the highest degree.

When this theory is generally accepted, and when the world's ideas have been rearranged in accordance with it, we shall find ourselves looking at a new life—with new eyes.

All our social questions will require new reading, and will find new answers.

It furnishes a key to the whole "woman question," which unlocks every long-barred door and ironbound chest; it cuts the ground from under the feet of the most ancient prejudice, and makes tradition seem but a current rumor of to-day.

This book was published in 1893.

When I read it I was so impressed with its colossal possibility that I went to the publishers and asked to see the reviews—expecting to find some recognition of a world-lifting truth.

I found nothing of the sort. The reviewers reviewed the book in general with respect, with varying insight and intelligence, and one or two dwelt fot a moment on this special theory; but not one recognized its measureless importance.

This is not remarkable. In proportion to the far-reaching value of a truth is the difficulty of popular recognition. With almost all of us the mind is constantly used upon immediate facts and their short-distance relations; a man may be an expert lumber-jack, for instance, or a successful lumber-dealer, yet utterly fail to grasp the importance of forest conservation.

Even those most interested in the woman's movement of to-day were little impressed by this new view.

"What difference does it make?" they said. "We are dealing with conditions of to-day—not with questions of primitive biology!"

Nevertheless, when a great truth is born into the world's mind, it does not die. This, though not widely hailed, has grown and spread and influenced our common thought, and minor books are springing up in its train—among them Thomas's "Sex and Society," and my own "Androcentric Culture."

The author of the book, Professor Lester F. Ward, is our greatest Sociologist, and recognized in Europe far more than here—as is quite natural. He now occupies the chair of Sociology at Brown University, in Providence, R. I. His previous books have had wide influence—"Dynamic Sociology" and "Psychic Factors in Civilization"—as well as much current literature in scientific magazines.

The special theory here referred to is, in a word, this:

That the female sex is the present form of the original type of life, once capable in itself of the primary process of reproduction; while the male sex is a later addition, introduced as an assistant to the original organism, in the secondary process of fertilization.

Most biologists still deny this.

Most readers, not knowing whether it is so or not, will say, "Why is that important?"

It will take time and study to establish the facts; but only a little use of the mind is needed to establish the importance to men and women.

Our ideas are all based on the primal concept expressed in the Adam and Eve story—that he was made first, and that she was made to assist him. On this assumption rests all our social structure as it concerns the sexes.

Reverse this idea once and for all; see that woman is in reality the race-type, and the man the sex-type—and all our dark and tangled problems of unhappiness, sin and disease, as between men and women, are cleared at once. Much, very much, of our more general trouble is traceable tho same source.

You don't see it? Never mind. Read the book; or at least read the great Fourteenth Chapter, which covers the ground.

The book is "PURE SOCIOLOGY," by Lester F. Ward. Published by the MacMillan Co. Price, $4.00.

Make your library get it.

If you can afford to, buy it.

Get up classes of women to study it.

Read the whole if it interests you—it is a great Sociology; but every woman who knows how to read ought to read that Fourteenth Chapter.

*

While going to press the Pure Food Magazine is holding a great Pure Food Exhibition in this city.

At one of the meetings of the Congress of Domestic Science there was a discussion of the Servant Question. A paper was read by a "Mistress," and one by a, "Servant." The latter was as nice a girl as one need see; and her paper was intensely practical, full of good sense, well expressed—and short!

Here it is:

"I know I am not equal to the honor of appearing here to-day, and I should like to be able to express myself clearer and better if I only had the power to do so, but I have never spoken before in my life. I have earned my living ever since I was fourteen, both in a factory and as a maid, and I think that I get a better living when I am out at service. I have had good places and some bad ones; kind mistresses, and severe ones. I have pleased some, and others nothing I could do was right. At service we are sure of a good home and much better food and shelter than is the factory girl, but we have not the independence and freedom that is given them, but I do not see how it could be arranged otherwise. But if we could have a quiet spot, so when our work was finished we could have a room to call our own (not the kitchen, where the cook is still busy with the pots and pans), but a little space where our mothers and friends could come and see us, I am sure that we maids would not abuse that privilege. Also, if you ladies would kindly remember that our time off is our own, and would not say, "I do wish you would not go off to-day, as I need you, but it will be all right, as I will let you off all of to-morrow," and then think that it will be just the same to us. Our time off should be a positive arrangement, as we make our plans for those hours, and to-morrow is not to-day with our friends waiting for us.