The Project Gutenberg eBook of The Forerunner, Volume 1 (1909-1910), by Charlotte Perkins Gilman

Then This (poem)
A Small God And a Large Goddess (essay)
Arrears (poem)
Three Thanksgivings (story)
How Doth The Hat (poem)
Introducing the World, the Flesh And the Devil (sketch)
What Diantha Did (serial fiction)
Where the Heart Is (sketch)
Thanksgiving (poem)
Our Androcentric Culture; or, The Man-Made World (serial non-fiction)
Comment And Review
Personal Problems
Thanksong (poem)
Advertisements: Lowney's, Fels-Naptha Soap, Holeproof Hoisery, Moore's
Fountain Pen, The Forerunner, A Toilet Preparation, Calendula

Volume 1 No. 2 December 1909

Love (poem)
According To Solomon (story)
An Obvious Blessing (essay)
Steps (poem)
Why We Honestly Fear Socialism (essay)
Child Labor (poem)
What Diantha Did (serial fiction)
The Poor Relation (sketch)
His Crutches (poem)
Our Androcentric Culture; or, The Man-Made World (serial non-fiction)
Comment And Review
Personal Problems
Get Your Work Done (poem)
Advertisements: Lowney's, Soapine, Woman's Era, The Forerunner, Calendula

Volume 1 No. 3 January 1910

A Central Sun, a song (poem)
Reasonable Resolutions (essay)
Her Housekeeper (story)
Locked Inside (poem)
Private Morality And Pulic Immorality (essay)
"With God Above" (poem)
The Humanness Of Women (essay)
Here Is The Earth (poem)
What Diantha Did (serial fiction)
The "Anti" And The Fly (poem)
The Barrel (sketch)
Our Androcentric Culture; or, The Man-Made World (serial non-fiction)
Comment and Review
Personal Problems
Play-Time: The Melancholy Rabbit (poem)
Advertisements: The Forerunner, Confidential Remarks About Our
Advertising, Things we wish to Advertise, Calendula

Volume 1 No. 4 February 1910

Two Prayers (poem)
An Offender (story)
Before Warm February Winds (poem)
Kitchen-Mindedness (esssay)
Two Storks (sketch)
What Diantha Did (serial fiction)
Little Leafy Brothers (poem)
Our Androcentric Culture; or, The Man-Made World (serial non-fiction)
Comment and Review
Personal Problems
Play-Time: A Walk Walk Walk (poem)
Ode To a Fool (poem)

Volume 1 No. 5 March 1910

The Sands (poem)
A Middle-Sized Artist (story)
The Minor Birds (poem)
Parlor-Mindedness (essay)
Naughty (sketch)
What Diantha Did (serial fiction)
Erratum
Our Androcentric Culture; or, The Man-Made World (serial non-fiction)
Water-Lure (poem)
Comment and Review
Personal Problems
Play-Time: Aunt Eliza (poem)
The Cripple (poem)

Volume 1 No. 6 April 1910

When Thou Gainest Happiness (poem)
Martha's Mother (story)
For Fear (poem)
Nursery-Mindedness (essay)
A Village Of Fools (sketch)
What Diantha Did (serial fiction)
"I gave myself to God" (poem)
Our Androcentric Culture; or, The Man-Made World (serial non-fiction)
His Agony (poem)
Comment and Review
Personal Problems
Advertisements: The Forerunner, A Summer Cottage

Volume 1 No. 7 May 1910

Brain Service (poem)
When I Was A Witch (story)
Quotation: Eugene Wood
Believing And Knowing (essay)
The Kingdom (poem)
Heaven Forbid! (poem)
What Diantha Did (serial fiction)
The House of Apples (sketch)
Our Androcentric Culture; or, The Man-Made World (serial non-fiction)
Comment and Review
Personal Problems
Suffrage (editorial)
Advertisements: The Forerunner, A Summer Cottage

Volume 1 No. 8 June 1910

The Puritan (poem)
Making a Living (story)
Ten Suggestions (essay)
The Malingerer (poem)
Genius, Domestic and Maternal, part I (essay)
Prisoners (sketch)
May Leaves (poem)
What Diantha Did (serial fiction)
The Room At The Top (poem)
Our Androcentric Culture; or, The Man-Made World (serial non-fiction)
Comment and Review
Personal Problems
Advertisement: The Forerunner

Volume 1 No. 9 July 1910

The Bawling World (poem)
A Coincidence (story)
Shares (poem)
Genius, Domestic and Maternal, part II (essay)
Improved Methods of Habit Culture (essay)
O Faithful Clay! (poem)
What Diantha Did (serial fiction)
We Eat At Home (poem)
Our Androcentric Culture; or, The Man-Made World (serial non-fiction)
Only an Hour (sketch)
Comment and Review
Personal Problems
Advertisements: Books by Charlotte Perkins Gilman, The Forerunner

Volume 1 No. 10 August 1910

The Earth's Entail (poem)
The Cottagette (story)
Wholesale Hypnotism (essay)
"Sit up and think!" (poem)
The Kitchen Fly (essay)
Alas! (poem)
Her Pets (sketch)
What Diantha Did (serial fiction)
"The Outer Reef!" (poem)
Our Androcentric Culture; or, The Man-Made World (serial non-fiction)
Comment and Review
Personal Problems
The Editor's Problem (editorial)
Advertisements: Books by Charlotte Perkins Gilman, The Forerunner

Volume 1 No. 11 September 1910

To-morrow Night (poem)
Mr. Robert Grey Sr. (story)
What Virtues Are Made Of (essay)
Animals In Cities (essay)
What Diantha Did (serial fiction)
The Waiting-Room (poem)
While the King Slept (sketch)
The Housewife (poem)
Our Androcentric Culture; or, The Man-Made World (serial non-fiction)
The Beauty Women Have Lost (essay)
Comment and Review
Personal Problems
The Editor's Problem (editorial)
From Letters Of Subscribers
Advertisements: Some Of Our Exchanges, Books by Charlotte Perkins
Gilman, The Forerunner

Volume 1 No. 12 October 1910

Only Mine (poem)
The Boys and the Butter (story)
A Question (poem)
Is It Wrong To Take Life? (essay)
The World and the Three Artists (sketch)
In How Little Time (poem)
Woman and the State (essay)
What Diantha Did (serial fiction)
Our Androcentric Culture; or, The Man-Made World (serial non-fiction)
The Socialist and the Suffragist (poem)
Comment and Review
Personal Problems
Our Bound Volume As A Christmas Present (editorial)
To Those Specially Interested… (editorial)
If You Renew (editorial)
If You Discontinue (editorial)
Advertisements: The Woman's Journal, Some Of Our Exchanges, Books
by Charlotte Perkins Gilman, The Crux

Volume 1 No. 13 November 1910

Worship (poem)
My Astonishing Dodo (story)
Why Texts? (essay)
The Little White Animals (poem)
Women Teachers, Married and Unmarried (essay)
What Diantha Did (serial fiction)
The Good Man (sketch)
Our Androcentric Culture; or, The Man-Made World (serial non-fiction)
A Frequent Question (sketch)
Boys Will Be Boys (poem)
Many Windows (poem)
Comment and Review
From Letters Of Subscribers
A Friendly Response (editorial)
Our Bound Volume As A Christmas Present (editorial)
To Those Specially Interested… (editorial)
If You Renew (editorial)
If You Discontinue (editorial)
Advertisements: The Woman's Journal, Some Of Our Exchanges, Books by
Charlotte Perkins Gilman, The Crux

Volume 1 No. 14 December 1910

In As Much (poem)
A Word In Season (story)
Christmas Love (essay)
What Diantha Did (serial fiction)
Our Overworked Instincts (essay)
Love's Highest (poem)
The Permanent Child (sketch)
The New Motherhood (essay)
How We Waste Three-Fourths Of Our Money (essay)
Our Androcentric Culture; or, The Man-Made World (serial non-fiction)
The Nun In The Kitchen (essay)
Letters From Subscribers (editorial)
Comment and Review
Advertisements: Success Magazine, The Co-Operative Press, Woman
and Socialism, The Woman's Journal, Some Of Our Exchanges
From Letters of Forerunner Subscribers
Advertisements: Books by Charlotte Perkins Gilman, The Crux

INDEX

SERIALS AND COLUMNS

Our Androcentric Culture, or The Man-Made World, non-fiction (1:1 - 1:14)
What Diantha Did, novel (1:1 - 1:14)
Comment and Review (1:1 - 1:14)
Personal Problems (1:1 - 1:12)
Play-Time (1:3 - 1:5)

STORIES

According To Solomon (1:2)
The Boys and the Butter (1:12)
A Coincidence (1:9)
The Cottagette (1:10)
Her Housekeeper (1:3)
Making a Living (1:8)
Martha's Mother (1:6)
A Middle-Sized Artist (1:5)
Mr. Robert Grey Sr. (1:11)
My Astonishing Dodo (1:13)
An Offender (1:4)
Three Thanksgivings (1:1)
When I Was A Witch (1:7)
A Word In Season (1:14)

ESSAYS AND SKETCHES

Animals In Cities (1:11)
The Barrel (1:3)
The Beauty Women Have Lost (1:11)
Believing And Knowing (1:7)
Christmas Love (1:14)
A Frequent Question (1:13)
Genius, Domestic and Maternal (1:8, 1:9)
The Good Man (1:13)
Her Pets (1:10)
The House of Apples (1:7)
How We Waste Three-Fourths Of Our Money (1:14)
The Humanness Of Women (1:3)
Improved Methods of Habit Culture (1:9)
Introducing the World, the Flesh And the Devil (1:1)
Is It Wrong To Take Life? (1:12)
The Kitchen Fly (1:10)
Kitchen-Mindedness (1:4)
Naughty (1:5)
The New Motherhood (1:14)
The Nun In The Kitchen (1:14)
Nursery-Mindedness (1:6)
An Obvious Blessing (1:2)
Only an Hour (1:9)
Our Overworked Instincts (1:14)
Parlor-Mindedness (1:5)
The Permanent Child (1:14)
The Poor Relation (1:2)
Prisoners (1:8)
Private Morality And Pulic Immorality (1:3)
Reasonable Resolutions (1:3)
A Small God And a Large Goddess (1:1)
Ten Suggestions (1:8)
A Village Of Fools (1:6)
What Virtues Are Made Of (1:11)
Where the Heart Is (1:1)
Wholesale Hypnotism (1:10)
While the King Slept (1:11)
Why Texts? (1:13)
Why We Honestly Fear Socialism (1:2)
Woman and the State (1:12)
Women Teachers, Married and Unmarried (1:13)
The World and the Three Artists (1:12)

POEMS

Alas! (1:10)
The "Anti" And The Fly (1:3)
Arrears (1:1)
Aunt Eliza (1:5)
The Bawling World, a sestina (1:9)
Before Warm February Winds (1:4)
Boys Will Be Boys (1:13)
Brain Service (1:7)
A Central Sun, a song (1:3)
Child Labor (1:2)
The Cripple (1:5)
The Earth's Entail (1:10)
For Fear (1:6)
Get Your Work Done (1:2)
Heaven Forbid! (1:7)
His Agony (1:6)
His Crutches (1:2)
Here Is The Earth (1:3)
The Housewife (1:11)
How Doth The Hat (1:1)
"I gave myself to God" (1:6)
In As Much (1:14)
In How Little Time (1:12)
The Kingdom (1:7)
Little Leafy Brothers (1:4)
The Little White Animals (1:13)
Locked Inside (1:3)
Love (1:2)
Love's Highest (1:14)
The Malingerer (1:8)
Many Windows (1:13)
May Leaves (1:8)
The Melancholy Rabbit (1:3)
The Minor Birds (1:5)
O Faithful Clay! (1:9)
Ode To a Fool (1:4)
Only Mine (1:12)
"The Outer Reef!" (1:10)
Play-Time: Aunt Eliza (1:5)
Play-Time: The Melancholy Rabbit (1:3)
Play-Time: A Walk Walk Walk (1:4)
The Puritan (1:8)
A Question (1:12)
The Room At The Top (1:8)
The Sands (1:5)
Shares (1:9)
"Sit up and think!" (1:10)
The Socialist and the Suffragist (1:12)
Steps (1:2)
Thanksgiving (1:1)
Thanksong (1:1)
Then This (1:1)
To-morrow Night (1:11)
Two Prayers (1:4)
The Waiting-Room (1:11)
A Walk Walk Walk (1:5)
Water-Lure (1:5)
We Eat At Home (1:9)
When Thou Gainest Happiness (1:6)
"With God Above" (1:3)
Worship (1:13)

ADVERTISEMENTS AND MISC.

Editorial: The Editor's Problem (1:10, 1:11)
Editorial: A Friendly Response (1:13)
Editorial: If You Discontinue (1:12, 1:13)
Editorial: If You Renew (1:12, 1:13)
Editorial: Letters From Subscribers (1:14)
Editorial: Our Bound Volume As A Christmas Present (1:12, 1:13)
Editorial: Suffrage (1:7)
Editorial: To Those Specially Interested… (1:12, 1:13)
Erratum (1:5)
From Letters Of Subscribers (1:11, 1:13, 1:14)
Masthead tags (1:1, 1:3 - 1:7)
Quotation: Eugene Wood (1:7)
Advertisement: Books by Charlotte Perkins Gilman (1:9 - 1:14)
Advertisement: Calendula (1:1 - 1:3)
Advertisement: Confidential Remarks About Our Advertising (1:3)
Advertisement: The Co-Operative Press (1:14)
Advertisement: The Crux (1:12 - 1:14)
Advertisement: Fels-Naptha Soap (1:1)
Advertisement: The Forerunner (1:1 - 1:3, 1:6 - 1:11)
Advertisement: Holeproof Hoisery (1:1)
Advertisement: Lowney's (1:1: 1:2)
Advertisement: Moore's Fountain Pen (1:1)
Advertisement: Soapine (1:2)
Advertisement: Some Of Our Exchanges (1:11 - 1:14)
Advertisement: Success Magazine (1:14)
Advertisement: A Summer Cottage (1:6, 1:7)
Advertisement: Things we wish to Advertise (1:3)
Advertisement: A Toilet Preparation (1:1)
Advertisement: Woman's Era (1:2)
Advertisement: Woman and Socialism (1:14)
Advertisement: The Woman's Journal (1:12 - 1:14)

WORKS REVIEWED

"The American Magazine", illustrations (1:1)
Jessie H. Childs, "The Sea of Matrimony" (1:3)
Stanton Coit, "Woman in Church and State" (1:9)
"The Common Cause," magazine (1:11)
Lavinia L. Dock, "Hygiene and Morality" (1:13)
"The Englishwoman," magazine (1:10)
"The Ethical World", magazine (1:9)
Cicely Hamilton, "Marriage as a Trade" (1:13)
Alexander Irvine, "From The Bottom Up" (1:11)
Mary Jonston, "The Wise Housekeeper" (1:13)
Ellen Key, "The Century of the Child" (1:14)
Ingraham Lovell, "Margharita's Soul" (1:2)
"Philemon's Verses" (author unknown) (1:5)
Sarah Harvey Porter, "The Life and Times of Anne Royall" (1:2)
"The Progressive Woman," magazine (1:11)
Gerald Stanley Lee, "Inspired Millionaires" (1:7)
Prince Morrow, "Social Diseases and Marriage" (1:6)
Meredith Nicholson, "The Lords of High Decision" (1:5)
William Robinson, "Never Told Tales" (1:6)
Thomas W. Salmon, "Two Preventable Causes of Insanity" (1:10)
Nancy Musselman Schoonmaker, "The Eternal Fires" (1:9)
Molly Elliot Sewell, "The Ladies' Battle" (1:14)
Ida Tarbell, "The American Woman" (1:8)
"To-day's Problems," various authors (1:13)
"The Union Labor Advocate," magazine (1:11)
"Votes for Women," magazine (1:11)
Lester F. Ward, "Pure Sociology" (1:12)
H. G. Wells, "Ann Veronica" (1:3)
Harvey White, "A Ship Of Souls" (1:12)
"The Woman's Journal" (1:3, 1:10)

THE FORERUNNER, VOLUME ONE

THE FORERUNNER

A MONTHLY MAGAZINE

CHARLOTTE PERKINS GILMAN OWNER AND PUBLISHER

1.00 A YEAR .10 A COPY

Volume 1. No. 1 NOVEMBER, 1909 The Charlton Company, 67 Wall Street, New York Copyright for 1909, C. P. Gilman

Said the New Minister: "I shall not give you a text this morning. If you listen closely, you will discover what the sermon is about by what I say."

THEN THIS

The news-stands bloom with magazines,
They flame, they blaze indeed;
So bright the cover-colors glow,
So clear the startling stories show,
So vivid their pictorial scenes,
That he who runs may read.

Then This: It strives in prose and verse,
Thought, fancy, fact and fun,
To tell the things we ought to know,
To point the way we ought to go,
So audibly to bless and curse,
That he who reads may run.

A SMALL GOD AND A LARGE GODDESS

The ancient iconoclast pursued his idol-smashing with an ax. He did not regard the feelings of the worshippers, and they, with similar indifference to his, promptly destroyed him.

The modern iconoclast, wiser from long experience, practices the kindergarten art of substitution; enters without noise, and dexterously replaces the old image with a new one.

Often the worshippers do not notice the change. They never spend their time in discriminating study of their idol, being exclusively occupied in worshipping it.

The task herein undertaken is not so easy. We can hardly expect to remove the particular pet deity of millions of people for thousands of years—an especially conspicuous little image at that, differing from other gods and goddesses; and substitute another figure, three times his size, of the opposite sex, and thirty years older—without somebody's noticing it.

Yet this is precisely what is required of us, by the new knowledge of to-day. We are called upon to dislodge what is easily the most popular god in the calendar, albeit the littlest; that fat fluttering small boy, congenitally blind, with his haphazard archery playthings; that undignified conception, type of folly change and irresponsible mischief, which so amazingly usurps the name and place of love. Never was there a more absurd misrepresentation.

Suppose we worshipped Fire, the great sun for our over-lord, all lesser lights in varying majesty, each hearth-fire as the genius and guardian of the home. So worshipping, suppose we chose, as ever present image of the great idea, to be pictured and sculptured far and wide, to fill all literature, to be accepted even by science as type and symbol of the Fire Divine—a match-box!

So slight, so transient, so comparatively negligible in importance, is the flickering chance-sown spark typified in this pretty chimera of flying immaturity, compared with the majestic quenchless flame of life and love we ought to worship.

We have taken the assistant for the principal, a tributary for the main stream; we have exalted Eros, the god of man's desire, and paid no heed to that great goddess of mother love to whom young Eros is but a running footman.

We are right to worship love, in all its wide, diverging branches; the love that is gratitude, love that is sympathy. love that is admiration, love that is gift and service; even the love that is but hunger—mere desire.

But when we talk of the Life Force, the strong stream of physical immortality, which has replaced form with form and kept the stream unbroken through the ages, we ought to understand whereof we speak.

That force is predominant. Under its ceaseless, upward pressure have all creatures risen from the first beginning. Resistlessly it pushes through the ages; stronger than pain or fear or anger, stronger than selfishness or pride, stronger than death. It rises like a mighty tree, branching and spreading through the changing seasons.

Death gnaws at it in vain. Death destroys the individual, not the race; death plucks the leaves, the tree lives on. That tree is motherhood.

The life process replaces one generation with another, each equal to, yes, if possible, superior to, the last. This mighty process has enlarged and improved throughout the ages, until it has grown from a mere division of the cell—its first step still—to the whole range of education by which the generations are replenished socially as well as physically. From that vague impulse which sets afloat a myriad oyster germs, to the long patience of a brooding bird; from the sun-warmed eggs of a reptile to the nursed and guarded young of the higher mammals; so runs the process and the power through lengthening years of love and service, lives by service, grows with service. The longer the period of infancy, the greater the improvement of species.

The fish or insect, rapidly matured, reaches an early limit. He must be competent to Iive as soon as he begins, and is no more competent at his early ending. The higher life form, less perfect at beginning, spending more time dependent on its mother, receives from her more power. First from her body's shelter, the full, long upbuilding; safety while she is safe; the circling guard of wise, mature, strong life, of conscious care, besides the unconscious bulwark of self-interest. Contrast this with the floating chances of the spawn!

Then the rich, sure food of mother-milk, the absolute adaptation, the whole great living creature an alembic to gather from without, and distil to sweet perfection, what the child needs. Contrast this with the chances of new-born fish or fly, or even those of the bird baby, whose mother must search wide for the food she brings. The mammal has it with her.

Then comes the highest stage of all, where the psychic gain of the race is transmitted to the child as well as the physical. This last and noblest step in the life process we call education. education is differentiated motherhood. It is social motherhood. It is the application to the replenishment and development of the race of the same great force of ever-growing life which made the mother's milk.

Here are the three governing laws of life: To Be; To Re-Be; To Be Better. The life force demands Existence. And we strain every nerve to keep ourselves alive. The life force demands Reproduction. And our physical machinery is shifted and rearranged repeatedly, with arrayed impulses to suit—to keep the race alive. Then, most imperative of all, the life force demands Improvement. And all creation groaneth and travaileth in this one vast endeavor. Not merely this thing—permanently; not merely more of this thing—continuously; but better things, ever better and better types, has been the demand of life upon us, and we have fulfilled it.

Under this last and highest law, as the main factor in securing to the race its due improvement, comes that supreme officer of the life process, the Mother. Her functions are complex, subtle, powerful, of measureless value.

Her first duty is to grow nobly for her mighty purpose. Her next is to select, with inexorable high standard, the fit assistant for her work. The third—to fitly bear, bring forth, and nurse the child. Following these, last and highest of all, comes our great race-process of social parentage, which transmits to each new generation the gathered knowledge, the accumulated advantages of the past.

When mother and father labor and save for years to give their children the "advantages" of civilization; when a whole state taxes itself to teach its children; that is the Life Force even more than the direct impulse of personal passion. The pressure of progress, the resistless demand of better conditions for our children, is life's largest imperative, the fullest expression of motherhood.

But even if we confine ourselves for the time being to the plane of mere replenishment, to that general law under which animals continue in existence upon earth, even here the brief period of pre-paternal excitement is but a passing hour compared to the weeks and months, yes, years, in the higher species, of maternal service, love and care. The human father, too, toils for his family; but the love, the power, the pride of fatherhood are not symbolized by the mischievous butterfly baby we have elected to worship.

Cupid has nothing to do with either motherhood or fatherhood in the large human sense. His range is far short of the mark, he suggests nothing of the great work to which he is but the pleasing preliminary. Even for marriage we must bring in another god little heard of—Master Hymen. This personage has made but small impression upon literature and art; we have concentrated our interest on the God of First Sensation, leaving none for ultimate results.

It is as if we were impressed by the intricate and indispensible process of nutrition (upon which, as anyone can see, all life continuously depends) and then had fixed our attention upon the palate, as chief functionary. The palate is useful, even necessary. Without that eager guide and servant we might be indifferent to the duty of eating, or might eat what was useless or injurious, or at best eat mechanically and without pleasure.

In the admirable economy of nature we are led to perform necessary acts by the pleasure which accompanies them; so the "pleasures of the palate" rightly precede the uses of the stomach; but we should not mistake them for the chief end. In point of fact, this is precisely what we have done. It not an analogy, it is a real truth. In nutrition as in reproduction we have been quite taken up with accompaniments and assistants, and have ignored the real business in hand. That is why the whole world is so unwisely fed. It considers only the taste of things, the pleasure of eating them, and ignores the real necessities of the process.

And why, if this standard of doorstep satisfaction does not really measure values in food, should we continue to set the same standard for the mighty work of love? Love is mighty, but little Master Cupid is not Love. The love that warms and lights and builds the world is Motherlove. It is aided and paralleled by Fatherlove (that new development distinctive of our race, that ennobling of the father by his taking up so large a share of what was once all motherwork).

But why, so recognizing and reverencing this august Power, why should we any longer be content to accept as its symbol this godlet of transient sensation? No man who has ever loved a woman fully, as only human beings can love, through years of mutual care and labor, through sickness, age, and death, can honestly accept, as type of that long, strong, enduring Love, this small blind fly-by-night.

There is, unquestionably, a stage of feeling which he fitly represents. There is an inflammable emotionality in youth and its dreary continuance into middle life, when as the farcial old governor in the play exclaims, "Every day is ladies' day to me." Such a state of mind—or body, rather—is common enough, harmless enough, perhaps, for a few light, ineffectual years; but it is a poor compliment to call it Love, to let this state of shuffling indecision, this weather-cock period, this blindfold chance-shot game of hit or miss, hold such high place in our hearts.

The explanation of it all is plain. In those slow, ignorant ages when the spark of life was supposed to be transmitted by the male, he naturally was taken to typify the life force. As this force was most imperious in youth, so youth was taken to represent it. And as, even in the eyes of the supposed chief actor, his feelings were changeable and fleeting and his behavior erratic and foolish in the extreme—therefore Cupid!

Therefore, seeing the continuous unreason of the love-driven male, we say, "Love is blind"; seeing his light-mindedness, we say, "Love has wings"; seeing his evident lack of intelligence and purpose, we make him a mere child; seeing the evil results of his wide license, we euphemistically indicate some pain by that bunch of baby arrows.

It is easy to see the origin of this deification of the doorstep. It is not so easy to justify its persistence now that long years of knowledge show us the great Door.

The Door of Life is Motherhood. She is the gate of entrance. Her work is the great work as moulder and builder. She carries in her the Life Power which this absurd infant is supposed to typify; and her love is greater than his, even as a wise, strong mother is greater than a little child.

Consider the imperative law that demands motherhood, that gives motherhood, that holds motherhood to its great continuing task; where short pleasure is followed by long discomfort crowned with pain; where even the rich achievement of new-made life is but the beginning of years of labor and care. Here is the life force. Here is power and passion. Not the irritable, transient impulse, however mighty, but the staying power, the passion that endures, the spirit which masters weakness, slays selfishness, holds its ministrant to a lifelong task.

This is not appetite, hunger, desire. Desire may lead to it, and usefully. Desire is the torchbearer, Motherhood is the Way.

Give Baby Love his due. He is not evil; he is good. He is a joy forever. He is vitally necessary in the scheme of things. Happy are they who in the real great work of life can carry with them this angel visitant, fluttering free along their path, now close and sweet, now smiling mischievously at a distance, yet returning ever.

But with all that can be said of him he is out of place as chief deity in this high temple. Let a little shrine be made at the gate outside the door. Let him smile there and take his tribute of red roses. But when we put the shoes from off our feet and enter, we should see before us, tall and grave, glorious in strong beauty, majestic in her amplitude of power, the Goddess Motherhood.

Such love should shine from her deep eyes that children would crowd to that temple and feel at home; learning to understand a little of what had brought them there. Such beauty in this body of great womanhood that men would worship as for long they have worshipped her of Melos. Such high pride that girls, gazing, would feel strong to meet and bear their splendid task. And such power—such living, overmastering power that man, woman and child alike should bow in honor and rise in strength.

ARREARS

Our gratitude goes up in smoke,
In incense smoke of prayer;
We thank the Underlying Love,
The Overarching Care—
We do not thank the living men
Who make our lives so fair.

For long insolvent centuries
We have been clothed and fed,
By the spared captive, spared for once,
By inches slain instead;
He gave his service and is gone;
Unthanked, unpaid, and dead.

His labor built the world we love;
Our highest flights to-day
Rest on the service of the past,
Which we can never pay;
A long repudiated debt
Blackens our upward way.

Our fingers owed his fathers dead—
Disgrace beyond repair!
No late remorse, no new-found shame
Can save our honor there:
But we can now begin to pay
The starved and stunted heir!

We thank the Power above for all—
Gladly we do, and should.
But might we not save out a part
Of our large gratitude,
And give it to the power on earth—
Where it will do some good?

THREE THANKSGIVINGS

Andrew's letter and Jean's letter were in Mrs. Morrison's lap. She had read them both, and sat looking at them with a varying sort of smile, now motherly and now unmotherly.

"You belong with me," Andrew wrote. "It is not right that Jean's husband should support my mother. I can do it easily now. You shall have a good room and every comfort. The old house will let for enough to give you quite a little income of your own, or it can be sold and I will invest the money where you'll get a deal more out of it. It is not right that you should live alone there. Sally is old and liable to accident. I am anxious about you. Come on for Thanksgiving—and come to stay. Here is the money to come with. You know I want you. Annie joins me in sending love. ANDREW."

Mrs. Morrison read it all through again, and laid it down with her quiet, twinkling smile. Then she read Jean's.

"Now, mother, you've got to come to us for Thanksgiving this year. Just think! You haven't seen baby since he was three months old! And have never seen the twins. You won't know him—he's such a splendid big boy now. Joe says for you to come, of course. And, mother, why won't you come and live with us? Joe wants you, too. There's the little room upstairs; it's not very big, but we can put in a Franklin stove for you and make you pretty comfortable. Joe says he should think you ought to sell that white elephant of a place. He says he could put the money into his store and pay you good interest. I wish you would, mother. We'd just love to have you here. You'd be such a comfort to me, and such a help with the babies. And Joe just loves you. Do come now, and stay with us. Here is the money for the trip.—Your affectionate daughter, JEANNIE."

Mrs. Morrison laid this beside the other, folded both, and placed them in their respective envelopes, then in their several well-filled pigeon-holes in her big, old-fashioned desk. She turned and paced slowly up and down the long parlor, a tall woman, commanding of aspect, yet of a winningly attractive manner, erect and light-footed, still imposingly handsome.

It was now November, the last lingering boarder was long since gone, and a quiet winter lay before her. She was alone, but for Sally; and she smiled at Andrew's cautious expression, "liable to accident." He could not say "feeble" or "ailing," Sally being a colored lady of changeless aspect and incessant activity.

Mrs. Morrison was alone, and while living in the Welcome House she was never unhappy. Her father had built it, she was born there, she grew up playing on the broad green lawns in front, and in the acre of garden behind. It was the finest house in the village, and she then thought it the finest in the world.

Even after living with her father at Washington and abroad, after visiting hall, castle and palace, she still found the Welcome House beautiful and impressive.

If she kept on taking boarders she could live the year through, and pay interest, but not principal, on her little mortgage. This had been the one possible and necessary thing while the children were there, though it was a business she hated.

But her youthful experience in diplomatic circles, and the years of practical management in church affairs, enabled her to bear it with patience and success. The boarders often confided to one another, as they chatted and tatted on the long piazza, that Mrs. Morrison was "certainly very refined."

Now Sally whisked in cheerfully, announcing supper, and Mrs. Morrison went out to her great silver tea-tray at the lit end of the long, dark mahogany table, with as much dignity as if twenty titled guests were before her.

Afterward Mr. Butts called. He came early in the evening, with his usual air of determination and a somewhat unusual spruceness. Mr. Peter Butts was a florid, blonde person, a little stout, a little pompous, sturdy and immovable in the attitude of a self-made man. He had been a poor boy when she was a rich girl; and it gratified him much to realize—and to call upon her to realize—that their positions had changed. He meant no unkindness, his pride was honest and unveiled. Tact he had none.

She had refused Mr. Butts, almost with laughter, when he proposed to her in her gay girlhood. She had refused him, more gently, when he proposed to her in her early widowhood. He had always been her friend, and her husband's friend, a solid member of the church, and had taken the small mortgage of the house. She refused to allow him at first, but he was convincingly frank about it.

"This has nothing to do with my wanting you, Delia Morrison," he said. "I've always wanted you—and I've always wanted this house, too. You won't sell, but you've got to mortgage. By and by you can't pay up, and I'll get it—see? Then maybe you'll take me—to keep the house. Don't be a fool, Delia. It's a perfectly good investment."

She had taken the loan. She had paid the interest. She would pay the interest if she had to take boarders all her life. And she would not, at any price, marry Peter Butts.

He broached the subject again that evening, cheerful and undismayed. "You might as well come to it, Delia," he said. "Then we could live right here just the same. You aren't so young as you were, to be sure; I'm not, either. But you are as good a housekeeper as ever—better—you've had more experience."

"You are extremely kind, Mr. Butts," said the lady, "but I do not wish to marry you."

"I know you don't," he said. "You've made that clear. You don't, but I do. You've had your way and married the minister. He was a good man, but he's dead. Now you might as well marry me."

"Very proper, very proper, Delia," he replied. "It wouldn't look well if you did—at any rate, if you showed it. But why shouldn't you? The children are gone now—you can't hold them up against me any more."

"You don't want to go and live with them—either one of them—do you?" he asked.

"Exactly! And you can't! You'd rather live here and be a grandee—but you can't do it. Keepin' house for boarders isn't any better than keepin' house for me, as I see. You'd much better marry me."

"I know you would. But you can't, I tell you. I'd like to know what a woman of your age can do with a house like this—and no money? You can't live eternally on hens' eggs and garden truck. That won't pay the mortgage."

Mrs. Morrison looked at him with her cordial smile, calm and non-committal. "Perhaps I can manage it," she said.

"Well, then, you might just as well marry me now, and save two years of interest. It'll be my house, either way—but you'll be keepin' it just the same."

"It is very kind of you, Mr. Butts. I must decline the offer none the less. I can pay the interest, I am sure. And perhaps—in two years' time—I can pay the principal. It's not a large sum."

"That depends on how you look at it," said he. "Two thousand dollars is considerable money for a single woman to raise in two years—and interest."

He went away, as cheerful and determined as ever; and Mrs. Morrison saw him go with a keen, light in her fine eyes, a more definite line to that steady, pleasant smile.

Then she went to spend Thanksgiving with Andrew. He was glad to see her. Annie was glad to see her. They proudly installed her in "her room," and said she must call it "home" now.

This affectionately offered home was twelve by fifteen, and eight feet high. It had two windows, one looking at some pale gray clapboards within reach of a broom, the other giving a view of several small fenced yards occupied by cats, clothes and children. There was an ailanthus tree under the window, a lady ailanthus tree. Annie told her how profusely it bloomed. Mrs. Morrison particularly disliked the smell of ailanthus flowers. "It doesn't bloom in November," said she to herself. "I can be thankful for that!"

Andrew's church was very like the church of his father, and Mrs. Andrew was doing her best to fill the position of minister's wife—doing it well, too—there was no vacancy for a minister's mother.

Besides, the work she had done so cheerfully to help her husband was not what she most cared for, after all. She liked the people, she liked to manage, but she was not strong on doctrine. Even her husband had never known how far her views differed from his. Mrs. Morrison had never mentioned what they were.

Andrew's people were very polite to her. She was invited out with them, waited upon and watched over and set down among the old ladies and gentlemen—she had never realized so keenly that she was no longer young. Here nothing recalled her youth, every careful provision anticipated age. Annie brought her a hot-water bag at night, tucking it in at the foot of the bed with affectionate care. Mrs. Morrison thanked her, and subsequently took it out—airing the bed a little before she got into it. The house seemed very hot to her, after the big, windy halls at home.

The little dining-room, the little round table with the little round fern-dish in the middle, the little turkey and the little carving-set—game-set she would have called it—all made her feel as if she was looking through the wrong end of an opera-glass.

In Annie's precise efficiency she saw no room for her assistance; no room in the church, no room in the small, busy town, prosperous and progressive, and no room in the house. "Not enough to turn round in!" she said to herself. Annie, who had grown up in a city flat, thought their little parsonage palatial. Mrs. Morrison grew up in the Welcome House.

She stayed a week, pleasant and polite, conversational, interested in all that went on.

And Andrew was deeply hurt and disappointed when she announced her determination to stay on for the present in her old home. "Dear boy," she said, "you mustn't take it to heart. I love to be with you, of course, but I love my home, and want to keep it is long as I can. It is a great pleasure to see you and Annie so well settled, and so happy together. I am most truly thankful for you."

"My home is open to you whenever you wish to come, mother," said Andrew.
But he was a little angry.

Mrs. Morrison came home as eager as a girl, and opened her own door with her own key, in spite of Sally's haste.

Two years were before her in which she must find some way to keep herself and Sally, and to pay two thousand dollars and the interest to Peter Butts. She considered her assets. There was the house—the white elephant. It was big—very big. It was profusely furnished. Her father had entertained lavishly like the Southern-born, hospitable gentleman he was; and the bedrooms ran in suites—somewhat deteriorated by the use of boarders, but still numerous and habitable. Boarders—she abhorred them. They were people from afar, strangers and interlopers. She went over the place from garret to cellar, from front gate to backyard fence.

The garden had great possibilities. She was fond of gardening. and understood it well. She measured and estimated.

"This garden," she finally decided, "with the hens, will feed us two women and sell enough to pay Sally. If we make plenty of jelly, it may cover the coal bill, too. As to clothes—I don't need any. They last admirably. I can manage. I can live—but two thousand dollars—and interest!"

In the great attic was more furniture, discarded sets put there when her extravagant young mother had ordered new ones. And chairs—uncounted chairs. Senator Welcome used to invite numbers to meet his political friends—and they had delivered glowing orations in the wide, double parlors, the impassioned speakers standing on a temporary dais, now in the cellar; and the enthusiastic listeners disposed more or less comfortably on these serried rows of "folding chairs," which folded sometimes, and let down the visitor in scarlet confusion to the floor.

She sighed as she remembered those vivid days and glittering nights. She used to steal downstairs in her little pink wrapper and listen to the eloquence. It delighted her young soul to see her father rising on his toes, coming down sharply on his heels, hammering one hand upon the other; and then to hear the fusilade of applause.

Here were the chairs, often borrowed for weddings, funerals, and church affairs, somewhat worn and depleted, but still numerous. She mused upon them. Chairs—hundreds of chairs. They would sell for very little.

She went through her linen room. A splendid stock in the old days; always carefully washed by Sally; surviving even the boarders. Plenty of bedding, plenty of towels, plenty of napkins and tablecloths. "It would make a good hotel—but I can't have it so—I can't! Besides, there's no need of another hotel here. The poor little Haskins House is never full."

The stock in the china closet was more damaged than some other things, naturally; but she inventoried it with care. The countless cups of crowded church receptions were especially prominent. Later additions these, not very costly cups, but numerous, appallingly.

When she had her long list of assets all in order, she sat and studied it with a clear and daring mind. Hotel—boarding-house—she could think of nothing else. School! A girls' school! A boarding school! There was money to be made at that, and fine work done. It was a brilliant thought at first, and she gave several hours, and much paper and ink, to its full consideration. But she would need some capital for advertising; she must engage teachers—adding to her definite obligation; and to establish it, well, it would require time.

Mr. Butts, obstinate, pertinacious, oppressively affectionate, would give her no time. He meant to force her to marry him for her own good—and his. She shrugged her fine shoulders with a little shiver. Marry Peter Butts! Never! Mrs. Morrison still loved her husband. Some day she meant to see him again—God willing—and she did not wish to have to tell him that at fifty she had been driven into marrying Peter Butts.

Better live with Andrew. Yet when she thought of living with Andrew, she shivered again. Pushing back her sheets of figures and lists of personal property, she rose to her full graceful height and began to walk the floor. There was plenty of floor to walk. She considered, with a set deep thoughtfulness, the town and the townspeople, the surrounding country, the hundreds upon hundreds of women whom she knew—and liked, and who liked her.

It used to be said of Senator Welcome that he had no enemies; and some people, strangers, maliciously disposed, thought it no credit to his character. His daughter had no enemies, but no one had ever blamed her for her unlimited friendliness. In her father's wholesale entertainments the whole town knew and admired his daughter; in her husband's popular church she had come to know the women of the countryside about them. Her mind strayed off to these women, farmers' wives, comfortably off in a plain way, but starving for companionship, for occasional stimulus and pleasure. It was one of her joys in her husband's time to bring together these women—to teach and entertain them.

Suddenly she stopped short in the middle of the great high-ceiled room, and drew her head up proudly like a victorious queen. One wide, triumphant, sweeping glance she cast at the well-loved walls—and went back to her desk, working swiftly, excitedly, well into the hours of the night.

Presently the little town began to buzz, and the murmur ran far out into the surrounding country. Sunbonnets wagged over fences; butcher carts and pedlar's wagon carried the news farther; and ladies visiting found one topic in a thousand houses.

Mrs. Morrison was going to entertain. Mrs. Morrison had invited the
whole feminine population, it would appear, to meet Mrs. Isabelle Carter
Blake, of Chicago. Even Haddleton had heard of Mrs. Isabelle Carter
Blake. And even Haddleton had nothing but admiration for her.

She was known the world over for her splendid work for children—for the school children and the working children of the country. Yet she was known also to have lovingly and wisely reared six children of her own—and made her husband happy in his home. On top of that she had lately written a novel, a popular novel, of which everyone was talking; and on top of that she was an intimate friend of a certain conspicuous Countess—an Italian.

It was even rumored, by some who knew Mrs. Morrison better than others—or thought they did—that the Countess was coming, too! No one had known before that Delia Welcome was a school-mate of Isabel Carter, and a lifelong friend; and that was ground for talk in itself.

The day arrived, and the guests arrived. They came in hundreds upon hundreds, and found ample room in the great white house.

The highest dream of the guests was realized—the Countess had come, too. With excited joy they met her, receiving impressions that would last them for all their lives, for those large widening waves of reminiscence which delight us the more as years pass. It was an incredible glory—Mrs. Isabelle Carter Blake, and a Countess!

Some were moved to note that Mrs. Morrison looked the easy peer of these eminent ladies, and treated the foreign nobility precisely as she did her other friends.

She spoke, her clear quiet voice reaching across the murmuring din, and silencing it.

"Shall we go into the east room? If you will all take chairs in the east room, Mrs. Blake is going to be so kind as to address us. Also perhaps her friend—"

Then the great Mrs. Blake made them an address of memorable power and beauty, which received vivid sanction from that imposing presence in Parisian garments on the platform by her side. Mrs. Blake spoke to them of the work she was interested in, and how it was aided everywhere by the women's clubs. She gave them the number of these clubs, and described with contagious enthusiasm the inspiration of their great meetings. She spoke of the women's club houses, going up in city after city, where many associations meet and help one another. She was winning and convincing and most entertaining—an extremely attractive speaker.

They were delighted and impressed with Mrs. Blake's speech, but its effect was greatly intensified by the address of the Countess.

"I, too, am American," she told them; "born here, reared in England, married in Italy." And she stirred their hearts with a vivid account of the women's clubs and associations all over Europe, and what they were accomplishing. She was going back soon, she said, the wiser and happier for this visit to her native land, and she should remember particularly this beautiful, quiet town, trusting that if she came to it again it would have joined the great sisterhood of women, "whose hands were touching around the world for the common good."

The Countess left next day, but Mrs. Blake remained, and spoke in some of the church meetings, to an ever widening circle of admirers. Her suggestions were practical.

"What you need here is a 'Rest and Improvement Club,'" she said. "Here are all you women coming in from the country to do your shopping—and no place to go to. No place to lie down if you're tired, to meet a friend, to eat your lunch in peace, to do your hair. All you have to do is organize, pay some small regular due, and provide yourselves with what you want."

There was a volume of questions and suggestions, a little opposition, much random activity.

Who was to do it? Where was there a suitable place? They would have to hire someone to take charge of it. It would only be used once a week. It would cost too much.

Mrs. Blake, still practical, made another suggestion. Why not combine business with pleasure, and make use of the best place in town, if you can get it? I think Mrs. Morrison could be persuaded to let you use part of her house; it's quite too big for one woman."

Then Mrs. Morrison, simple and cordial as ever, greeted with warm enthusiasm by her wide circle of friends.

"I have been thinking this over," she said. "Mrs. Blake has been discussing it with me. My house is certainly big enough for all of you, and there am I, with nothing to do but entertain you. Suppose you formed such a club as you speak of—for Rest and Improvement. My parlors are big enough for all manner of meetings; there are bedrooms in plenty for resting. If you form such a club I shall be glad to help with my great, cumbersome house, shall be delighted to see so many friends there so often; and I think I could furnish accommodations more cheaply than you could manage in any other way.

Then Mrs. Blake gave them facts and figures, showing how much clubhouses cost—and how little this arrangement would cost. "Most women have very little money, I know," she said, "and they hate to spend it on themselves when they have; but even a little money from each goes a long way when it is put together. I fancy there are none of us so poor we could not squeeze out, say ten cents a week. For a hundred women that would be ten dollars. Could you feed a hundred tired women for ten dollars, Mrs. Morrison?"

Mrs. Morrison smiled cordially. "Not on chicken pie," she said, "But I could give them tea and coffee, crackers and cheese for that, I think. And a quiet place to rest, and a reading room, and a place to hold meetings."

Then Mrs. Blake quite swept them off their feet by her wit and eloquence. She gave them to understand that if a share in the palatial accommodation of the Welcome House, and as good tea and coffee as old Sally made, with a place to meet, a place to rest, a place to talk, a place to lie down, could be had for ten cents a week each, she advised them to clinch the arrangement at once before Mrs. Morrison's natural good sense had overcome her enthusiasm.

Before Mrs. Isabelle Carter Blake had left, Haddleton had a large and eager women's club, whose entire expenses, outside of stationary and postage, consisted of ten cents a week per capita, paid to Mrs. Morrison. Everybody belonged. It was open at once for charter members, and all pressed forward to claim that privileged place.

They joined by hundreds, and from each member came this tiny sum to Mrs. Morrison each week. It was very little money, taken separately. But it added up with silent speed. Tea and coffee, purchased in bulk, crackers by the barrel, and whole cheeses—these are not expensive luxuries. The town was full of Mrs. Morrison's ex-Sunday-school boys, who furnished her with the best they had—at cost. There was a good deal of work, a good deal of care, and room for the whole supply of Mrs. Morrison's diplomatic talent and experience. Saturdays found the Welcome House as full as it could hold, and Sundays found Mrs. Morrison in bed. But she liked it.

The room Jean gave her was about the same size as her haven in Andrew's
home, but one flight higher up, and with a sloping ceiling. Mrs.
Morrison whitened her dark hair upon it, and rubbed her head confusedly.
Then she shook it with renewed determination.

The house was full of babies. There was little Joe, able to get about, and into everything. There were the twins, and there was the new baby. There was one servant, over-worked and cross. There was a small, cheap, totally inadequate nursemaid. There was Jean, happy but tired, full of joy, anxiety and affection, proud of her children, proud of her husband, and delighted to unfold her heart to her mother.

By the hour she babbled of their cares and hopes, while Mrs. Morrison, tall and elegant in her well-kept old black silk, sat holding the baby or trying to hold the twins. The old silk was pretty well finished by the week's end. Joseph talked to her also, telling her how well he was getting on, and how much he needed capital, urging her to come and stay with them; it was such a help to Jeannie; asking questions about the house.

There was no going visiting here. Jeannie could not leave the babies. And few visitors; all the little suburb being full of similarly overburdened mothers. Such as called found Mrs. Morrison charming. What she found them, she did not say. She bade her daughter an affectionate good-bye when the week was up, smiling at their mutual contentment.

"Good-bye, my dear children," she said. "I am so glad for all your happiness. I am thankful for both of you."

Mr. Butts did not have to call for his interest this time, but he called none the less.

"How on earth'd you get it, Delia?" he demanded. "Screwed it out o' these club-women?"

"Your interest is so moderate, Mr. Butts, that it is easier to meet than you imagine," was her answer. "Do you know the average interest they charge in Colorado? The women vote there, you know."

He went away with no more personal information than that; and no nearer approach to the twin goals of his desire than the passing of the year.

"One more year!" she said to herself, and took up her chosen task with renewed energy.

The financial basis of the undertaking was very simple, but it would never have worked so well under less skilful management. Five dollars a year these country women could not have faced, but ten cents a week was possible to the poorest. There was no difficulty in collecting, for they brought it themselves; no unpleasantness in receiving, for old Sally stood at the receipt of custom and presented the covered cash box when they came for their tea.

On the crowded Saturdays the great urns were set going, the mighty array of cups arranged in easy reach, the ladies filed by, each taking her refection and leaving her dime. Where the effort came was in enlarging the membership and keeping up the attendance, and this effort was precisely in the line of Mrs. Morrison's splendid talents.

Serene, cheerful, inconspicuously active, planning like the born statesman she was, executing like a practical politician, Mrs. Morrison gave her mind to the work, and thrived upon it. Circle within circle, and group within group, she set small classes and departments at work, having a boys' club by and by in the big room over the woodshed, girls' clubs, reading clubs, study clubs, little meetings of every sort that were not held in churches, and some that were—previously.

For each and all there was, if wanted, tea and coffee, crackers and cheese; simple fare, of unvarying excellence, and from each and all, into the little cashbox, ten cents for these refreshments. From the club members this came weekly; and the club members, kept up by a constant variety of interests, came every week. As to numbers, before the first six months was over The Haddleton Rest and Improvement Club numbered five hundred women.

Now, five hundred times ten cents a week is twenty-six hundred dollars a year. Twenty-six hundred dollars a year would not be very much to build or rent a large house, to furnish five hundred people with chairs, lounges, books, and magazines, dishes and service; and with food and drink even of the simplest. But if you are miraculously supplied with a club-house, furnished, with a manager and servant on the spot, then that amount of money goes a long way.

On Saturdays Mrs. Morrison hired two helpers for half a day, for half a dollar each. She stocked the library with many magazines for fifty dollars a year. She covered fuel, light, and small miscellanies with another hundred. And she fed her multitude with the plain viands agreed upon, at about four cents apiece.

For her collateral entertainments, her many visits, the various new expenses entailed, she paid as well; and yet at the end of the first year she had not only her interest, but a solid thousand dollars of clear profit. With a calm smile she surveyed it, heaped in neat stacks of bills in the small safe in the wall behind her bed. Even Sally did not know it was there.

The second season was better than the first. There were difficulties, excitements, even some opposition, but she rounded out the year triumphantly. "After that," she said to herself, "they may have the deluge if they like."

She made all expenses, made her interest, made a little extra cash, clearly her own, all over and above the second thousand dollars.

Then did she write to son and daughter, inviting them and their families to come home to Thanksgiving, and closing each letter with joyous pride: "Here is the money to come with."

They all came, with all the children and two nurses. There was plenty of room in the Welcome House, and plenty of food on the long mahogany table. Sally was as brisk as a bee, brilliant in scarlet and purple; Mrs. Morrison carved her big turkey with queenly grace.

"It's Thanksgiving, you know; they're all at home. I hope they are all as happy, as thankful for their homes as I am for mine," said Mrs. Morrison.

Afterward Mr. Butts called. With dignity and calm unruffled, Mrs.
Morrison handed him his interest—and principal.

Mr. Butts was almost loath to receive it, though his hand automatically grasped the crisp blue check.

"I'd like to know how you got this money. You can't 'a' skinned it out o' that club of yours."

"I believe some of these great friends of yours have lent it to you.
You won't be any better off, I can tell you."

HOW DOTH THE HAT

How doth the hat loom large upon her head!
Furred like a busby; plumed as hearses are;
Armed with eye-spearing quills; bewebbed and hung
With lacy, silky, downy draperies;
With spread, wide-waggling feathers fronded high
In bosky thickets of Cimmerian gloom.

How doth the hat with colors dare the eye!
Arrest—attract—allure—affront—appall!
Vivid and varied as are paroquets;
Dove-dull; one mass of white; all solid red;
Black with the blackness of a mourning world—
Compounded type of "Chaos and Old Night"!

How doth the hat expand: wax wide, and swell!
Such is its size that none can predicate
Or hair, or head, or shoulders of the frame
Below thIs bulk, this beauty-burying bulk;
Trespassing rude on all who walk beside,
Brutally blinding all who sit behind.

How doth the hat's mere mass more monstrous grow
Into a riot of repugnant shapes!
Shapes ignominious, extreme, bizarre,
Bulbous, distorted, unsymmetrical—
Of no relation to the human head—
To beauty, comfort, dignity or grace.

Shape of a dishpan! Of a pail! A tub!
Of an inverted wastebasket wherein
The head finds lodgment most appropriate!
Shape of a wide-spread wilted griddlecake!
Shape of the body of an octopus
Set sideways on a fireman's misplaced brim!

How doth the hat show callous cruelty
In decoration costing countless deaths;
Carrying corpses for its ornaments;
Wreath of dead humming-birds, dismembered gulls,
The mother heron's breastknot, stiffened wings;
Torn fragments of a world of wasted life.

How doth the hat effect the minds of men?
Patient bill-payers, chivalrously dumb!
What does it indicate of woman's growth;
Her sense of beauty, her intelligence,
Her thought for others measured with herself,
Her place and grade in human life to-day?

INTRODUCING THE WORLD, THE FLESH, AND THE DEVIL

Those stories come from people who never really knew them. They have been much maligned I assure you. Let me tell you a little about them before they come up.

The World yonder is really an excellent fellow, but sulky and erratic because he's not well used. Think of a beautiful, fruitful, home garden used for nothing but to play ball and fight in—and then blamed for its condition. That's the way he feels.

Then there's the Flesh. Never was a good fellow more abused! He's been brought up wrong, from babyhood—but he's all right inside.

As to the Devil—we really ought to be ashamed of treating him so. He'd have died centuries ago, but we will keep him going—and then blame him because his behavior's out of date!

The Devil—Just Us; but an Anachronism—an artificially preserved
Extinct Ancestor!

WHAT DIANTHA DID

CHAPTER I.

HANDICAPPED

One may use the Old Man of the Sea,
For a partner or patron,
But helpless and hapless is he
Who is ridden, inextricably,
By a fond old mer-matron.

The Warden house was more impressive in appearance than its neighbors. It had "grounds," instead of a yard or garden; it had wide pillared porches and "galleries," showing southern antecedents; moreover, it had a cupola, giving date to the building, and proof of the continuing ambitions of the builders.

The stately mansion was covered with heavy flowering vines, also with heavy mortgages. Mrs. Roscoe Warden and her four daughters reposed peacefully under the vines, while Roscoe Warden, Jr., struggled desperately under the mortgages.

A slender, languid lady was Mrs. Warden, wearing her thin but still brown hair in "water-waves" over a pale high forehead. She was sitting on a couch on the broad, rose-shaded porch, surrounded by billowing masses of vari-colored worsted. It was her delight to purchase skein on skein of soft, bright-hued wool, cut it all up into short lengths, tie them together again in contrasting colors, and then crochet this hashed rainbow into afghans of startling aspect. California does not call for afghans to any great extent, but "they make such acceptable presents," Mrs. Warden declared, to those who questioned the purpose of her work; and she continued to send them off, on Christmases, birthdays, and minor weddings, in a stream of pillowy bundles. As they were accepted, they must have been acceptable, and the stream flowed on.

Around her, among the gay blossoms and gayer wools, sat her four daughters, variously intent. The mother, a poetic soul, had named them musically and with dulcet rhymes: Madeline and Adeline were the two eldest, Coraline and Doraline the two youngest. It had not occurred to her until too late that those melodious terminations made it impossible to call one daughter without calling two, and that "Lina" called them all.

"Mis' Immerjin," said a soft voice in the doorway, "dere pos'tively ain't no butter in de house fer supper."

"No butter?" said Mrs. Warden, incredulously. "Why, Sukey, I'm sure we had a tub sent up last—last Tuesday!"

"Nonsense, Dora! It was this week, wasn't it, girls?" The mother appealed to them quite earnestly, as if the date of that tub's delivery would furnish forth the supper-table; but none of the young ladies save Dora had even a contradiction to offer.

"You know I never notice things," said the artistic Cora; and "the de-lines," as their younger sisters called them, said nothing.

"I might borrow some o' Mis' Bell?" suggested Sukey; "dat's nearer 'n' de sto'."

"Yes, do, Sukey," her mistress agreed. "It is so hot. But what have you done with that tubful?"

"Why, some I tuk back to Mis' Bell for what I borrered befo'—I'm always most careful to make return for what I borrers—and yo' know, Mis' Warden, dat waffles and sweet potaters and cohn bread dey do take butter; to say nothin' o' them little cakes you all likes so well—an' de fried chicken, an'—"

"Never mind, Sukey; you go and present my compliments to Mrs. Bell, and ask her for some; and be sure you return it promptly. Now, girls, don't let me forget to tell Ross to send up another tub."

"We can't seem to remember any better than you can, mother," said
Adeline, dreamily. "Those details are so utterly uninteresting."

"I should think it was Sukey's business to tell him," said Madeline with decision; while the "a-lines" kept silence this time.

"There! Sukey's gone!" Mrs. Warden suddenly remarked, watching the stout figure moving heavily away under the pepper trees. "And I meant to have asked her to make me a glass of shrub! Dora, dear, you run and get it for mother."

"That child is the most practical of any of you," said her mother; which statement was tacitly accepted. It was not extravagant praise.

Dora poked about in the refrigerator for a bit of ice. She ho no idea of the high cost of ice in that region—it came from "the store," like all their provisions. It did not occur to her that fish and milk and melons made a poor combination in flavor; or that the clammy, sub-offensive smell was not the natural and necessary odor of refrigerators. Neither did she think that a sunny corner of the back porch near the chimney, though convenient, was an ill-selected spot for a refrigerator. She couldn't find the ice-pick, so put a big piece of ice in a towel and broke it on the edge of the sink; replaced the largest fragment, used what she wanted, and left the rest to filter slowly down through a mass of grease and tea-leaves; found the raspberry vinegar, and made a very satisfactory beverage which her mother received with grateful affection.

"You're too late," said Dora, hunting for her needle and then for her thimble, and then for her twist; "but there's more in the kitchen."

"I'd rather go without than go into the kitchen," said Adeline; "I do despise a kitchen." And this seemed to be the general sentiment; for no one moved.

"My mother always liked raspberry shrub," said Mrs. Warden; "and your
Aunt Leicester, and your Raymond cousins."

Mrs. Warden had a wide family circle, many beloved relatives, "connections" of whom she was duly proud and "kin" in such widening ramifications that even her carefully reared daughters lost track of them.

"You young people don't seem to care about your cousins at all!" pursued their mother, somewhat severely, setting her glass on the railing, from whence it was presently knocked off and broken.

"Why should we, Ma?" inquired Cora. "We've never seen one of them—except Madam Weatherstone!"

"We'll never forget her!" said Madeline, with delicate decision, laying down the silk necktie she was knitting for Roscoe. "What beautiful manners she had!"

"Rich enough to do something for Roscoe, I'm sure, if she had a proper family spirit," replied Mrs. Warden. "Her mother was own cousin to my grandmother—one of the Virginia Paddingtons. Or she might do something for you girls."

"I wish she would!" Adeline murmured, softly, her large eyes turned to the horizon, her hands in her lap over the handkerchief she was marking for Roscoe.

"Don't be ungrateful, Adeline," said her mother, firmly. "You have a good home and a good brother; no girl ever had a better."

"But there is never anything going on," broke in Coraline, in a tone of complaint; "no parties, no going away for vacations, no anything."

"Now, Cora, don't be discontented! You must not add a straw to dear
Roscoe's burdens," said her mother.

"Of course not, mother; I wouldn't for the world. I never saw her but that once; and she wasn't very cordial. But, as you say, she might do something. She might invite us to visit her."

"If she ever comes back again, I'm going to recite for her," said, Dora, firmly.

Her mother gazed fondly on her youngest. "I wish you could, dear," she agreed. "I'm sure you have talent; and Madam Weatherstone would recognize it. And Adeline's music too. And Cora's art. I am very proud of my girls."

Cora sat where the light fell well upon her work. She was illuminating a volume of poems, painting flowers on the margins, in appropriate places—for Roscoe.

"I wonder if he'll care for it?" she said, laying down her brush and holding the book at arm's length to get the effect.

"Of course he will!" answered her mother, warmly. "It is not only the beauty of it, but the affection! How are you getting on, Dora?"

Dora was laboring at a task almost beyond her fourteen years, consisting of a negligee shirt of outing flannel, upon the breast of which she was embroidering a large, intricate design—for Roscoe. She was an ambitious child, but apt to tire in the execution of her large projects.

"I guess it'll be done," she said, a little wearily. "What are you going to give him, mother?"

"Another bath-robe; his old one is so worn. And nothing is too good for my boy."

"He's coming," said Adeline, who was still looking down the road; and they all concealed their birthday work in haste.

A tall, straight young fellow, with an air of suddenly-faced maturity upon him, opened the gate under the pepper trees and came toward them.

He had the finely molded features we see in portraits of handsome ancestors, seeming to call for curling hair a little longish, and a rich profusion of ruffled shirt. But his hair was sternly short, his shirt severely plain, his proudly carried head spoke of effort rather than of ease in its attitude.

Dora skipped to meet him, Cora descended a decorous step or two. Madeline and Adeline, arm in arm, met him at the piazza edge, his mother lifted her face.

"Well, mother, dear!" Affectionately he stooped and kissed her, and she held his hand and stroked it lovingly. The sisters gathered about with teasing affection, Dora poking in his coat-pocket for the stick candy her father always used to bring her, and her brother still remembered.

"Yes; I had a little headache"—he passed his hand over his forehead—"and Joe can run the store till after supper, anyhow." They flew to get him camphor, cologne, a menthol-pencil. Dora dragged forth the wicker lounge. He was laid out carefully and fanned and fussed over till his mother drove them all away.

"Now, just rest," she said. "It's an hour to supper time yet!" And she covered him with her latest completed afghan, gathering up and carrying away the incomplete one and its tumultuous constituents.

He was glad of the quiet, the fresh, sweet air, the smell of flowers instead of the smell of molasses and cheese, soap and sulphur matches. But the headache did not stop, nor the worry that caused it. He loved his mother, he loved his sisters, he loved their home, but he did not love the grocery business which had fallen so unexpectedly upon him at his father's death, nor the load of debt which fell with it.

That they need never have had so large a "place" to "keep up" did not occur to him. He had lived there most of his life, and it was home. That the expenses of running the household were three times what they needed to be, he did not know. His father had not questioned their style of living, nor did he. That a family of five women might, between them, do the work of the house, he did not even consider.

Mrs. Warden's health was never good, and since her husband's death she had made daily use of many afghans on the many lounges of the house. Madeline was "delicate," and Adeline was "frail"; Cora was "nervous," Dora was "only a child." So black Sukey and her husband Jonah did the work of the place, so far as it was done; and Mrs. Warden held it a miracle of management that she could "do with one servant," and the height of womanly devotion on her daughters' part that they dusted the parlor and arranged the flowers.

Roscoe shut his eyes and tried to rest, but his problem beset him ruthlessly. There was the store—their one and only source of income. There was the house, a steady, large expense. There were five women to clothe and keep contented, beside himself. There was the unappeasable demand of the mortgage—and there was Diantha.

When Mr. Warden died, some four years previously, Roscoe was a lad of about twenty, just home from college, full of dreams of great service to the world in science, expecting to go back for his doctor's degree next year. Instead of which the older man had suddenly dropped beneath the burden he had carried with such visible happiness and pride, such unknown anxiety and straining effort; and the younger one had to step into the harness on the spot.

He was brave, capable, wholly loyal to his mother and sisters, reared in the traditions of older days as to a man's duty toward women. In his first grief for his father, and the ready pride with which he undertook to fill his place, he had not in the least estimated the weight of care he was to carry, nor the time that he must carry it. A year, a year or two, a few years, he told himself, as they passed, and he would make more money; the girls, of course, would marry; he could "retire" in time and take up his scientific work again. Then—there was Diantha.

When he found he loved this young neighbor of theirs, and that she loved him, the first flush of happiness made all life look easier. They had been engaged six months—and it was beginning to dawn upon the young man that it might be six years—or sixteen years—before he could marry.

He could not sell the business—and if he could, he knew of no better way to take care of his family. The girls did not marry, and even when they did, he had figured this out to a dreary certainty, he would still not be free. To pay the mortgages off, and keep up the house, even without his sisters, would require all the money the store would bring in for some six years ahead. The young man set his teeth hard and turned his head sharply toward the road.

She stood at the gate and smiled at him. He sprang to his feet, headacheless for the moment, and joined her. Mrs. Warden, from the lounge by her bedroom window, saw them move off together, and sighed.

"Poor Roscoe!" she said to herself. "It is very hard for him. But he carries his difficulties nobly. He is a son to be proud of." And she wept a little.

Diantha slipped her hand in his offered arm—he clasped it warmly with his, and they walked along together.

"No, thank you; not this time. I must get home and get supper.
Besides, I'd rather see just you."

He felt it a pity that there were so many houses along the road here, but squeezed her hand, anyhow.

"Yes, I suppose it is," he answered. "But I ought not to worry. I've got a good home, a good mother, good sisters, and—you!" And he took advantage of a high hedge and an empty lot on either side of them.

Diantha returned his kiss affectionately enough, but seemed preoccupied, and walked in silence till he asked her what she was thinking about.

"About you, of course," she answered, brightly. "There are things I want to say; and yet—I ought not to."

"Now, Ross, will you be perfectly frank with me? May I ask you an—an impertinent question?"

"You'll be scandalised, I know—but—well, here goes. What would you think if Madeline—or any of the girls—should go away to work?"

"I should think it was a disgrace to the family, and a direct reproach to me," be answered. "But it's no use talking about that. None of the girls have any such foolish notion. And I wouldn't permit it if they had."

"My widow might have to—not my wife." He held his fine head a trifle higher, and her hand ached for a moment.

"My dearest girl, you've got something far harder than that to do for me, and that's wait."

His face darkened again, and he passed his hand over his forehead. "Sometimes I feel as if I ought not to hold you at all!" he burst out, bitterly. "You ought to be free to marry a better man."

"There aren't any!" said Diantha, shaking her head slowly from side to side. "And if there were—millions—I wouldn't marry any of 'em. I love you," she firmly concluded.

"Then we'll just wait," said he, setting his teeth on the word, as if he would crush it. "It won't be hard with you to help. You're better worth it than Rachael and Leah together." They walked a few steps silently.

"I don't let myself think of it. I'll take that up later. We're young enough, both of us, to wait for our happiness."

"And have you any idea—we might as well face the worst—how many years do you think that will be, dearest?"

He was a little annoyed at her persistence. Also, though he would not admit the thought, it did not seem quite the thing for her to ask. A woman should not seek too definite a period of waiting. She ought to trust—to just wait on general principles.

"I can face a thing better if I know just what I'm facing," said the girl, quietly, "and I'd wait for you, if I had to, all my life. Will it be twenty years, do you think?"

He looked relieved. "Why, no, indeed, darling. It oughtn't to be at the outside more than five. Or six," he added, honest though reluctant.

"You see, father had no time to settle anything; there were outstanding accounts, and the funeral expenses, and the mortgages. But the business is good; and I can carry it; I can build it up." He shook his broad shoulders determinedly. "I should think it might be within five, perhaps even less. Good things happen sometimes—such as you, my heart's delight."

They were at her gate now, and she stood a little while to say good-night. A step inside there was a seat, walled in by evergreen, roofed over by the wide acacia boughs. Many a long good-night had they exchanged there, under the large, brilliant California moon. They sat there, silent, now.

Diantha's heart was full of love for him, and pride and confidence in him; but it was full of other feelings, too, which he could not fathom. His trouble was clearer to her than to him; as heavy to bear. To her mind, trained in all the minutiae of domestic economy, the Warden family lived in careless wastefulness. That five women—for Dora was older than she had been when she began to do housework—should require servants, seemed to this New England-born girl mere laziness and pride. That two voting women over twenty should prefer being supported by their brother to supporting themselves, she condemned even more sharply. Moreover, she felt well assured that with a different family to "support," Mr. Warden would never have broken down so suddenly and irrecoverably. Even that funeral—her face hardened as she thought of the conspicuous "lot," the continual flowers, the monument (not wholly paid for yet, that monument, though this she did not know)—all that expenditure to do honor to the man they had worked to death (thus brutally Diantha put it) was probably enough to put off their happiness for a whole year.

She rose at last, her hand still held in his. "I'm sorry, but I've got to get supper, dear," she said, "and you must go. Good-night for the present; you'll be round by and by?"

"Yes, for a little while, after we close up," said he, and took himself off, not too suddenly, walking straight and proud while her eves were on him, throwing her a kiss from the corner; but his step lagging and his headache settling down upon him again as he neared the large house with the cupola.

Diantha watched him out of sight, turned and marched up the path to her own door, her lips set tight, her well-shaped head as straightly held as his. "It's a shame, a cruel, burning shame!" she told herself rebelliously. "A man of his ability. Why, he could do anything, in his own work! And he loved it so!

WHERE THE HEART IS

A small stone city, very old, built upon rock, rock-paved, rock-bound with twenty centuries of walls.

A Ghetto, an age-old Ghetto, crowded into a stony corner of the crowded stony city; its steep and narrow confines not more a boundary than the iron prejudices that built them.

In the Ghetto—life, human life; close-pressed, kept to its elemental forms, with a vitality purchased at nature's awful price—by surviving slow extinction.

This life, denied all larger grouping, finds its sole joy in fierce deep love of family and home. This home a room, a low and narrow room, unwholesome, dark, incredibly filled up, yet overflowing most with love.

Here was peace. Here was Honor wherewith to face the outer Scorn. Here was Safety—the only safety known. Here, most of all was Love, Love, wound and interwound with the blood-tie, deepened by religion, intensified by centuries of relentless pressure, strengthened a thousandfold by the unbroken cruelty of the environment. Love, one with the family; the family one with the home; the home, for generation after generation—one room!

A miracle! Some daughter of this house, strayed as a child, found by eccentric travellers, taken to England, reared with love and care to strange exotic beauty, marrying a great landowner so lost in passionate devotion that he gave her all he had, and, dying, left her heir to vast estates.

They enter the tall pillared gates; they wander up the shaded avenue, a little group, huddled and silent, timid, ill at ease. They mount the wide, white marble-terraced steps, the children crowding close, the mother frightened, the father striving to hold up this new strange pride under his time-swollen burden of humility and fear.

These towering halls, these broad-curved stairways, these lofty chambers, even the great kitchens and their clustering offices, are to this timid group as wide and desolate as deserts or the sea.

They seek a room, a room that shall be small enough and low enough and dark enough; they reach at last one friendly sheltering little room—crowd into it with tumultuous affection, and find a home!

II.

A new age where new power has conquered a new element, and sky-sailors seek for large discoveries compared to which the old "new world" was but a dooryard venture. Our little world now known from coast to coast and pole to pole; its problems solved, its full powers mastered; its sweet serviceableness and unfailing comfort the common joy of all.

Later science, piling wonder upon wonder, handling radiant energy, packing compressed air for long excursions into outer space, sends out some skyship on tremendous errands of interstellar search. Days, weeks, they flit, with speed incredible, our earth a speck, our moon invisible, our sun a star among the others now; then having done their work, turn the sharp prow and study their vast charts for the return.

Out of that blackness, wider than our minds, back from the awful strangeness of new stars, they turn and fly. All know their charts, all have their telescopes, all see that old familiar system swinging nearer. They greet the sun as we Fire Island—the moon like Sandy Hook.

But that small star, bigger and bigger now, its heavenly radiance fading softly down to the warm glow of earthly beauty, coming out round and full at last—ah! how they choke, how they cry out to see it!

Nearer—the blue skin of the all-enclosing sea, the green of interrupting continents; now they can recognize the hemisphere—the tears come—this is home!

THANKSGIVING

I never thought much of the folks who pray
The Lord to make them thankful for a meal
Expecting Him to furnish all the food
And then provide them with the gratitude
They haven't grace to feel.

I never thought much of this yearly thanks,
Either for what once happened long ago,
Or for "our constant mercies." To my mind
If we're to thank a Power that's daily kind,
Our annual's too slow.

Suppose we spread Thanksgiving—hand it round—
Give God an honest heartful every day;
And, while we're being thankful, why not give
Some gratitude to those by whom we live—
As well as stingy pay?

AS TO HUMANNESS.

Let us begin, inoffensively, with sheep. The sheep is a beast with which we are all familiar, being much used in religious imagery; the common stock of painters; a staple article of diet; one of our main sources of clothing; and an everyday symbol of bashfulness and stupidity.

In some grazing regions the sheep is an object of terror, destroying grass, bush and forest by omnipresent nibbling; on the great plains, sheep-keeping frequently results in insanity, owing to the loneliness of the shepherd, and the monotonous appearance and behavior of the sheep.

By the poet, young sheep are preferred, the lamb gambolling gaily; unless it be in hymns, where "all we like sheep" are repeatedly described, and much stress is laid upon the straying propensities of the animal.

To the scientific mind there is special interest in the sequacity of sheep, their habit of following one another with automatic imitation. This instinct, we are told, has been developed by ages of wild crowded racing on narrow ledges, along precipices, chasms, around sudden spurs and corners, only the leader seeing when, where and how to jump. If those behind jumped exactly as he did, they lived. If they stopped to exercise independent judgment, they were pushed off and perished; they and their judgment with them.

All these things, and many that are similar, occur to us when we think of sheep. They are also ewes and rams. Yes, truly; but what of it? All that has been said was said of sheep, genus ovis, that bland beast, compound of mutton, wool, and foolishness. so widely known. If we think of the sheep-dog (and dog-ess), the shepherd (and shepherd-ess), of the ferocious sheep-eating bird of New Zealand, the Kea (and Kea-ess), all these herd, guard, or kill the sheep, both rams and ewes alike. In regard to mutton, to wool, to general character, we think only of their sheepishness, not at all of their ramishness or eweishness. That which is ovine or bovine, canine, feline or equine, is easily recognized as distinguishing that particular species of animal, and has no relation whatever to the sex thereof.

Returning to our muttons, let us consider the ram, and wherein his character differs from the sheep. We find he has a more quarrelsome disposition. He paws the earth and makes a noise. He has a tendency to butt. So has a goat—Mr. Goat. So has Mr. Buffalo, and Mr. Moose, and Mr. Antelope. This tendency to plunge head foremost at an adversary—and to find any other gentleman an adversary on sight—evidently does not pertain to sheep, to genus ovis; but to any male creature with horns.

As "function comes before organ," we may even give a reminiscent glance down the long path of evolution, and see how the mere act of butting—passionately and perpetually repeated—born of the beliggerent spirit of the male—produced horns!

The ewe, on the other hand, exhibits love and care for her little ones, gives them milk and tries to guard them. But so does a goat—Mrs. Goat. So does Mrs. Buffalo and the rest. Evidently this mother instinct is no peculiarity of genus ovis, but of any female creature.

Even the bird, though not a mammal, shows the same mother-love and mother-care, while the father bird, though not a butter, fights with beak and wing and spur. His competition is more effective through display. The wish to please, the need to please, the overmastering necessity upon him that he secure the favor of the female, has made the male bird blossom like a butterfly. He blazes in gorgeous plumage, rears haughty crests and combs, shows drooping wattles and dangling blobs such as the turkey-cock affords; long splendid feathers for pure ornament appear upon him; what in her is a mere tail-effect becomes in him a mass of glittering drapery.

Partridge-cock, farmyard-cock, peacock, from sparrow to ostrich, observe his mien! To strut and languish; to exhibit every beauteous lure; to sacrifice ease, comfort, speed, everything—to beauty—for her sake—this is the nature of the he-bird of any species; the characteristic, not of the turkey, but of the cock! With drumming of loud wings, with crow and quack and bursts of glorious song, he woos his mate; displays his splendors before her; fights fiercely with his rivals. To butt—to strut—to make a noise—all for love's sake; these acts are common to the male.

We may now generalize and clearly state: That is masculine which belongs to the male—to any or all males, irrespective of species. That is feminine which belongs to the female, to any or all females, irrespective of species. That is ovine, bovine, feline, canine, equine or asinine which belongs to that species, irrespective of sex.

In our own species all this is changed. We have been so taken up with the phenomena of masculinity and femininity, that our common humanity has largely escaped notice. We know we are human, naturally, and are very proud of it; but we do not consider in what our humanness consists; nor how men and women may fall short of it, or overstep its bounds, in continual insistence upon their special differences. It is "manly" to do this; it is "womanly" to do that; but what a human being should do under the circumstances is not thought of.

The only time when we do recognize what we call "common humanity" is in extreme cases, matters of life and death; when either man or woman is expected to behave as if they were also human creatures. Since the range of feeling and action proper to humanity, as such, is far wider than that proper to either sex, it seems at first somewhat remarkable that we have given it so little recognition.

A little classification will help us here. We have certain qualities in common with inanimate matter, such as weight, opacity, resilience. It is clear that these are not human. We have other qualities in common with all forms of life; cellular construction, for instance, the reproduction of cells and the need of nutrition. These again are not human. We have others, many others, common to the higher mammals; which are not exclusively ours—are not distinctively "human." What then are true human characteristics? In what way is the human species distinguished from all other species?

Our human-ness is seen most clearly in three main lines: it is mechanical, psychical and social. Our power to make and use things is essentially human; we alone have extra-physical tools. We have added to our teeth the knife, sword, scissors, mowing machine; to our claws the spade, harrow, plough, drill, dredge. We are a protean creature, using the larger brain power through a wide variety of changing weapons. This is one of our main and vital distinctions. Ancient animal races are traced and known by mere bones and shells, ancient human races by their buildings, tools and utensils.

That degree of development which gives us the human mind is a clear distinction of race. The savage who can count a hundred is more human than the savage who can count ten.

More prominent than either of these is the social nature of humanity. We are by no means the only group-animal; that ancient type of industry the ant, and even the well-worn bee, are social creatures. But insects of their kind are found living alone. Human beings never. Our human-ness begins with some low form of social relation and increases as that relation develops.

Human life of any sort is dependent upon what Kropotkin calls "mutual aid," and human progress keeps step absolutely with that interchange of specialized services which makes society organic. The nomad, living on cattle as ants live on theirs, is less human than the farmer, raising food by intelligently applied labor; and the extension of trade and commerce, from mere village market-places to the world-exchanges of to-day, is extension of human-ness as well.

Humanity, thus considered, is not a thing made at once and unchangeable, but a stage of development; and is still, as Wells describes it, "in the making." Our human-ness is seen to lie not so much in what we are individually, as in our relations to one another; and even that individuality is but the result of our relations to one another. It is in what we do and how we do it, rather than in what we are. Some, philosophically inclined, exalt "being" over "doing." To them this question may be put: "Can you mention any form of life that merely 'is,' without doing anything?"

Taken separately and physically, we are animals, genus homo; taken socially and psychically, we are, in varying degree, human; and our real history lies in the development of this human-ness.

Our historic period is not very long. Real written history only goes back a few thousand years, beginning with the stone records of ancient Egypt. During this period we have had almost universally what is here called an Androcentric Culture. The history, such as it was, was made and written by men.

The mental, the mechanical, the social development, was almost wholly theirs. We have, so far, lived and suffered and died in a man-made world. So general, so unbroken, has been this condition, that to mention it arouses no more remark than the statement of a natural law. We have taken it for granted, since the dawn of civilization, that "mankind" meant men-kind, and the world was theirs.

Women we have sharply delimited. Women were a sex, "the sex," according to chivalrous toasts; they were set apart for special services peculiar to femininity. As one English scientist put it, in 1888, "Women are not only not the race—they are not even half the race, but a subspecies told off for reproduction only."

This mental attitude toward women is even more clearly expressed by Mr. H. B. Marriot-Watson in his article on "The American Woman" in the "Nineteenth Century" for June, 1904, where he says: "Her constitutional restlessness has caused her to abdicate those functions which alone excuse or explain her existence." This is a peculiarly happy and condensed expression of the relative position of women during our androcentric culture. The man was accepted as the race type without one dissentient voice; and the woman—a strange, diverse creature, quite disharmonious in the accepted scheme of things—was excused and explained only as a female.

She has needed volumes of such excuse and explanation; also, apparently, volumes of abuse and condemnation. In any library catalogue we may find books upon books about women: physiological, sentimental, didactic, religious—all manner of books about women, as such. Even to-day in the works of Marholm—poor young Weininger, Moebius, and others, we find the same perpetual discussion of women—as such.

This is a book about men—as such. It differentiates between the human nature and the sex nature. It will not go so far as to allege man's masculine traits to be all that excuse, or explain his existence: but it will point out what are masculine traits as distinct from human ones, and what has been the effect on our human life of the unbridled dominance of one sex.

We can see at once, glaringly, what would have been the result of giving all human affairs into female hands. Such an extraordinary and deplorable situation would have "feminized" the world. We should have all become "effeminate."

See how in our use of language the case is clearly shown. The adjectives and derivatives based on woman's distinctions are alien and derogatory when applied to human affairs; "effeminate"—too female, connotes contempt, but has no masculine analogue; whereas "emasculate"—not enough male, is a term of reproach, and has no feminine analogue. "Virile"—manly, we oppose to "puerile"—childish, and the very word "virtue" is derived from "vir"—a man.

Even in the naming of other animals we have taken the male as the race type, and put on a special termination to indicate "his female," as in lion, lioness; leopard, leopardess; while all our human scheme of things rests on the same tacit assumption; man being held the human type; woman a sort of accompaniment aud subordinate assistant, merely essential to the making of people.

She has held always the place of a preposition in relation to man. She has been considered above him or below him, before him, behind him, beside him, a wholly relative existence—"Sydney's sister," "Pembroke's mother"—but never by any chance Sydney or Pembroke herself.

Acting on this assumption, all human standards have been based on male characteristics, and when we wish to praise the work of a woman, we say she has "a masculine mind."

It is no easy matter to deny or reverse a universal assumption. The human mind has had a good many jolts since it began to think, but after each upheaval it settles down as peacefully as the vine-growers on Vesuvius, accepting the last lava crust as permanent ground.

What we see immediately around us, what we are born into and grow up with, be it mental furniture or physical, we assume to be the order of nature.

If a given idea has been held in the human mind for many generations, as almost all our common ideas have, it takes sincere and continued effort to remove it; and if it is one of the oldest we have in stock, one of the big, common, unquestioned world ideas, vast is the labor of those who seek to change it.

Nevertheless, if the matter is one of importance, if the previous idea was a palpable error, of large and evil effect, and if the new one is true and widely important, the effort is worth making.

The task here undertaken is of this sort. It seeks to show that what we have all this time called "human nature" and deprecated, was in great part only male nature, and good enough in its place; that what we have called "masculine" and admired as such, was in large part human, and should be applied to both sexes: that what we have called "feminine" and condemned, was also largely human and applicable to both. Our androcentric culture is so shown to have been, and still to be, a masculine culture in excess, and therefore undesirable.

In the preliminary work of approaching these facts it will be well to explain how it can be that so wide and serious an error should have been made by practically all men. The reason is simply that they were men. They were males, avid saw women as females—and not otherwise.

So absolute is this conviction that the man who reads will say, "Of course! How else are we to look at women except as females? They are females, aren't they?" Yes, they are, as men are males unquestionably; but there is possible the frame of mind of the old marquise who was asked by an English friend how she could bear to have the footman serve her breakfast in bed—to have a man in her bed-chamber—and replied sincerely, "Call you that thing there a man?"

The world is full of men, but their principal occupation is human work of some sort; and women see in them the human distinction preponderantly. Occasionally some unhappy lady marries her coachman—long contemplation of broad shoulders having an effect, apparently; but in general women see the human creature most; the male creature only when they love.

To the man, the whole world was his world; his because he was male; and the whole world of woman was the home; because she was female. She had her prescribed sphere, strictly limited to her feminine occupations and interests; he had all the rest of life; and not only so, but, having it, insisted on calling it male.

This accounts for the general attitude of men toward the now rapid humanization of women. From her first faint struggles toward freedom and justice, to her present valiant efforts toward full economic and political equality, each step has been termed "unfeminine" and resented as an intrusion upon man's place and power. Here shows the need of our new classification, of the three distinct fields of life—masculine, feminine and human.

As a matter of fact, there is a "woman's sphere," sharply defined and quite different from his; there is also a "man's sphere," as sharply defined and even more limited; but there remains a common sphere—that of humanity, which belongs to both alike.

In the earlier part of what is known as "the woman's movement," it was sharply opposed on the ground that women would become "unsexed." Let us note in passing that they have become unsexed in one particular, most glaringly so, and that no one has noticed or objected to it.

As part of our androcentric culture we may point to the peculiar reversal of sex characteristics which make the human female carry the burden of ornament. She alone, of all human creatures, has adopted the essentially masculine attribute of special sex-decoration; she does not fight for her mate as yet, but she blooms forth as the peacock and bird of paradise, in poignant reversal of nature's laws, even wearing masculine feathers to further her feminine ends.

Woman's natural work as a female is that of the mother; man's natural work as a male is that of the father; their mutual relation to this end being a source of joy and well-being when rightly held: but human work covers all our life outside of these specialties. Every handicraft, every profession, every science, every art, all normal amusements and recreations, all government, education, religion; the whole living world of human achievement: all this is human.

That one sex should have monopolized all human activities, called them "man's work," and managed them as such, is what is meant by the phrase "Androcentric Culture."

COMMENT AND REVIEW

Why does anybody criticize anything? And why does THE FORERUNNER criticize—the things herein treated?

On examination, we find several sources of criticism. The earliest and commonest is the mere expression of personal opinion, as is heard where young persons are becoming acquainted, the voluble "I like this!" and "Don't you like that?" and "Isn't such a thing horrid?" For hours do the impressionable young exchange their ardent sentiments; and the same may be heard from older persons in everyday discussion.

This form of criticism has its value. It serves to show, even relentlessly to expose, the qualities and deficiencies of the critic. What one "likes" merely shows what one is like.

The vitality dies out of it, however, when one learns two things; first, that likings change with growth of character and new experience, and, second, that few people are interested in an inventory of limitations.

Following this comes another painfully common source of criticism—the desire to exhibit superiority. The aged are prone to this fault in discussion of the young and their achievements. The elect in general show it, seeking to prove to common people that these are not as they are; the conservative rests his objection to anything new and different on the same broad base; and the critic, the real, professional critic, can hardly trust himself to approve warmly of anything, lest it weaken his reputation. If he does, it must be something which is caviar to the general.

Then comes that amiable desire to instruct and assist, born of parental instinct, fostered by pedagogy, intrusted by St. Paul to the "husband at home." Moved by this feeling, we point out the errors of our friends and mark examination papers; and thus does the teacher of painting move among his pupils and leave them in ranks of glimmering hope or dark despair.

Another fruitful source of criticism is a natural wish to free one's mind; as the hapless public sputters on the street, or in letters to the papers, protesting against the stupidity and cruelty of its many aggressors. Under this impulse bursts forth the chattering flood of discussion after play or lecture, merely to relieve the pressure.

Then comes a very evil cause—the desire to give pain, to injure. Certain persons, and publications, use their critical ability with great effect to this end. In England it seems to be a sort of game, great literary personages rush out into the open and belabor each other mercilessly; while the public rejoices as at a prize-fight. We sometimes see a newspaper offering its readers a form of entertainment which is not even a fight, nor yet a prompt and needed execution, but a sort of torture-chamber exhibition, where the dumb victim is vilified and ridiculed, grilled and "roasted," to make an American holiday.

There is one more cause of criticism—the need of money. Some people are hired to criticize others, the nature of their attentions wholly dictated by the employer. A shadowy bridge is opened here, connecting criticism with advertisement. Many cross it.

For any criticism to have value it must rest clearly and honestly upon a definite point of view.

"The Toad beneath the harrow knows
Exactly where each tooth point goes.
The Butterfly upon the road
Preaches contentment to that Toad."

If one elects, for instance, to criticize an illustration in particular—or a particular illustration—or the present status of popular illustration in general—the position of the critic must be frankly chosen and firmly held. If it is that of the technician, either the original artist or the reproducer or even the publisher, then a given picture in a magazine may be discussed merely as a picture, as a half-tone, or as a page effect, intelligently and competently. If the purely aesthetic viewpoint is chosen, all the above considerations may be waived and the given picture judged as frankly ugly, or as beautiful, quite apart from its technique. If, again, the base of judgment is that of the reader, in whose eyes an illustration should illustrate—i.e., give light, make clear the meaning of the text—then we look at a given picture to see if it carries out the ideas expressed in the tale or article, and value it by that.

On this base also stands the author, only one person, to be sure, as compared with the multitude of readers, but not a dog, for all that. The author, foaming at the mouth, remote and helpless, here makes common ground with the reader and expects an illustration to illustrate. Perhaps, we should say, "the intelligent reader"—leaving out such as the young lady in the tale, who said they might read her anything, "if it was illustrated by Christie."*

[*—This does not by any means deny intelligence to all appreciators of Mr. Christie's work, but merely to such as select literature for the pictures attached.]

THE FORERUNNER believes that it may voice the feelings of many writers and more readers; almost all readers, in fact, if it here and now records a protest against an all too frequent illustrative sin: where the gentleman, or lady, who is engaged and paid to illustrate a story, prefers to insert pictures of varying attractiveness which bear no relation to the text. This is not illustration. It is not even honest business. It does not deliver the goods paid for. It takes advantage of author, publisher and public, and foists upon them all an art exhibition which was not ordered.

To select a recent popular, easily obtainable, instance of vice and virtue in illustration, let us take up the "American Magazine" for August. Excellent work among the advertisements—there the artist is compelled to "follow copy"; his employer will take no nonsense. That's one reason why people like to look at them—the pictures are intelligible. Admirable pictures by Worth Brehm to Stewart White's story—perfect. You see the people, Mr. White's people, see them on the page as you saw them in your mind, and better. Good drawing, and personal character—those special people and not others. The insight and appreciation shown in the frontispiece alone makes as fine an instance of what illustration ought to be as need be given.

Those light sketches to the airy G. G. Letters are good, too—anything more definite would not belong to that couple.

But Mr. Cyrus Cuneo shows small grasp of what Mr. Locke was writing about in his "Moonlight Effect." The tailpiece, by somebody else, is the best picture of the lot.

Mr. Leone Brackner does better in Jack London's story, though falling far short of the extreme loathsomeness Mr. London heaps so thickly. J. Scott Williams follows "Margherita's Soul" with a running accompaniment and variations, in pleasant accord with the spirit of that compelling tale. He gives more than the scene represented, gives it differently, and yet gives it.

Mr. McCutcheon and George Fitch are also harmonious in clever fooling of pen and pencil, and Thomas Fogarty, though by no means convincing, goes well enough with Mr. O'Higgins' story, which is not convincing, either. The hat and dress pictures are photographs, and do artificial justice to their artificial subjects in Mrs. Woodrow's arraignment of the Fantastic Feminine.

But—. Go to your library after, or send your ten cents for, or look up on your own shelves, that August number, and turn to Lincoln Colcord's story of "Anjer," to see what an illustrator dare do. Here's a story, the merits of which need not be discussed, but in which great stress is laid on a certain Malay Princess, the free nobility of whose savage love healed the sick heart of an exhausted man. "I saw how beautiful she was," says the narrator: "her breast was bare in a long slit, and shadowed like the face of the pool." "The most glorious native woman of the East I've ever seen." "She walked like a tiger, with a crouching step of absolute grace." "Her eyes called as if they'd spoken words of love: the beauty of her face was beyond speech—almost beyond thought." Thus Mr. Colcord.

And how Mr. Townshend? It is on Page 334, Mr. Townshend's "illustration." ("Whit way do we ca' it the Zoo?" "If it wasna' ca'd the Zoo, what would we ca' it?") A bit of railing and a pillar is the only concession to the scene described; that and the fact that there is a man and a woman there. One more detail is granted—a forehead ornament, as alleged. For the rest?

Since the picture is so unjust to the words of the author, can the words of the critic do any justice to the picture? The man will do, as well one man as another, apparently. The big blob of an object that seems to have been suggested by a Gargantuan ginger jar, and to be put in for tropical effect, as also a set of wooden bananas, may be forgiven.

But the Princess—the tigress—the free, graceful, passionate woman—the beauty beyond speech. Look at it.

A crooked, crouching, awkward negroid type, a dress of absurd volume and impossible outlines, the upper part a swathed bath towel, one stiff, ugly arm hung helpless, one lifted and ending in a hoof, a plain pig's hoof; the head bent, chin sunk on chest like a hunchback's; and the face—! One could forgive the gross, unusual ugliness; but why no hint of interest in her lover? Why this expression as of a third generation London pauper in a hospital? What explanation is there of this meagre, morbid, deformed female in the midst of that story?

Frank incapacity on the part of an artist is possible. To try and try and try again and utterly fail is possible. To write to the author and say, "I cannot visualize your character, or express it, and must decline to undertake the order," or to the editor and refuse the job, is possible. But to take the order, to read the story (if he did read it), to send in and accept pay for a picture like that—"Whit way would ye ca' it?"

PERSONAL PROBLEMS

A passionate interest is shown by many persons in consulting anonymous advisers through the columns of various publications. Their inquiries are mainly as to small matters of etiquette, and the care of the complexion.

In one of the current women's papers we find such questions as these:
"When one is introduced, how does one acknowledge the introduction?
Must it be by a mention of the weather? How should one receive a small
gift?" (x) All these by one breathless inquirer.

Another asks pathetically: "Will you tell me how soon after a husband's death it is permitted to a widow to return formal calls? What is the present form of visiting cards for a widow?" (y)

Another rudderless ship, in a somewhat less recent issue of a very popular woman's paper, writes: "I am wearing mourning. In the hot weather I find the veil very heavy and close, and wish to throw it back. What shall I do?" (z)

These are apparently bona fide questions, but in most cases they are answered in a style too palpably oracular. If the questioners are genuine and want help they get precious little. If it is merely a game, it seems rather a flat one. But the popularity of the pastime continues.

The Forerunner will give no answers to foolish questions; unless at peril of the asker. But to sincere inquirers, who are interested in some moot point of conduct, some balance of conflicting duties, honest attention will be given, and their questions answered as sincerely.

The intention is to promote discussion of the real problems of life, and to apply to them the new standards afforded by the larger knowledge and deeper religious sense of to-day.

If any of the above questions were sent to this office they would be thus dismissed:

(x) Read "How To Do It," by E. E. Hale. Learn to be sincere; have real feelings and express them honestly.

(y) If you are truly prostrated by grief you cannot return calls. If you are able—and like to do it—what are you afraid of? Whose "permission" are you asking? See answer to x.

(z) Mourning is a relic of barbarism, kept up by women because of their retarded social development. But if you must wear a heavy veil and wish to throw it back—why don't you?

These persons would be displeased and not write again. Truly. Such questions are not wanted by The Forerunner. They would discontinue their subscription. Doubtless. But this is a waste of anxiety, for such would never have subscribed for The Forerunner in the first place.

"I am a girl of twenty. My mother is an invalid. My father is in business difficulties. They want me to marry an old friend of father's—a good man, but forty years older then I am. Is it my duty to marry him—for their sake?" (B)

Answer. (B) Marriage is not an institution for the support of parents, or the settling of business difficulties. If you loved that old man you would not be asking advice. To marry a man you do not love is immoral. Marriage is to serve the best interests of children and to give happiness to the contracting parties. If your parents need your financial aid go to work and give them your earnings, but do not make a business of matrimony.

Or again: Query. "My mother is a widow living on a moderate income. She has two married children, but does not like to live with them. I am a college graduate and wish to work at a profession. She says it is not necessary for me to work, and wants me to live with her—says she needs me, claims my filial duty. Is this right?" (F)

Answer. (F) No, it is dead wrong. Parental duty is a natural obligation—not a loan. Filial duty is the same from son and daughter. You owe your mother care and service if needed, just as your brother would. She has no more right to prevent your going to work than if you were a son. By all means live with her if you both like it, but live your own life. You have a duty of citizenship as well as of daughtership.

Or again: Query. "My wife is spending more of my income on dress than I can afford. How can I stop her?" (G)

THANKSONG

Thankful are we for life
And the joy of living.
Baby-pleasure of taking;
Mother-glory of giving.

Thankful are we for light
And the joy of seeing.
Stir of emotion strong,
And the peace of being.

Thankful are we for power,
And the pride ensuing;
Baby-pleasure of having,
Father-glory of doing.

LOWNEY'S

I speak as one who has cared little for candy of any kind and less for chocolate candy.

I don't like chocolate cake, nor chocolate blanc mange, nor chocolate pudding, nor chocolate to drink—unless it is cocoa, very hot, not too sweet, and strained carefully.

Nevertheless I fell in with friends, who feasted upon Lowney's; they beguiled me into feasting upon Lowney's, and since then my attitude has changed as to candy.

I had a box of Lowney's, a particularly well-made, attractive box, that is still kept to put small treasures in, and brought it home for my family to eat.

Always before, I had looked on with the unselfishness of a pelican, to see others eat candy; but now I strove with them, like a frigate bird, and made them give up some of it. I wanted it myself.

Furthermore, I bought a small box of Lowney's chocolate almonds in Portland, Oregon, on the fourteenth of June, and with severe self-denial, brought it home on the twenty-ninth of July.

Then it was eaten, largely by me, and every single one of those chocolate almonds was fresh and good.

I can state further, on the evidence of personal friends, that all the
Lowney preparations are pure and honest and perfectly reliable.

C. P. G.

BOSTON, MASS.

FELS-NAPTHA SOAP

I took a trolley trip in New England, one Summer, carrying for my only baggage a neat thin German "mappe"—about 15 by 12 by 2.

Then I produced from one corner of that restricted space, a neat small box, and a piece of a cake of Fels-Naptha.

Suppose you are camping, and hot water is hard to come by; or travelling in places where it may not be had at all; or that you merely live in the country and have to heat it "by hand," as it were; it is warm weather, very warm weather, and the mere thought of hot water is unpleasant; or that you burn gas,—and gas costs money, as indeed does other fuel; or that your laundress is unreliable and will not boil the clothes:—

In any or all of these cases, use Fels-Naptha, and use it according to directions.

It is easy, it is quick, it is inexpensive, and the clothes are clean, artistically and antiseptically clean.

This soap has been a solid comfort my kitchen for years. It is a steady travelling companion, and I have recommended it to many grateful friends before now.

C. P. G.

HOLEPROOF HOISERY

They have to darn their own,—not many; their husband's—more; and their childrens'—most.

The amount of time they waste in this Sisyphean task would, even at charwoman's wages, buy socks and stockings for a dozen families.

Spent in reading, it would improve their minds—darning doesn't. Spent in rest, it would improve their health—darning doesn't. Darning stockings is one of the most foolish things women are expected to do.

That is where you are wrong; they do not wear out fast—if you buy the
Holeproof.

I bought some once. Did they wear out? They did not wear out. I wore them and wore them and wore them, till I was so tired of those deathless, impervious, unnaturally whole stockings that I gave them away!

Seriously, the Holeproof Hosiery does what it promises. I have used it, other members of my family have used it, friends of mine have used it and I have never heard any complaint, except of the monotony of whole stockings.

If you don't believe it, try it—but be sure and get the real thing; of your dealer or

C. P. G.

MOORE'S FOUNTAIN PEN

I have had, and lost, perhaps a dozen fountain pens, of various kinds. Never one of them that didn't distribute ink where—and when—it wasn't wanted, till I happened on Moore's.

1 didn't notice the name of it till after considerable use, with perfect satisfaction; and then I looked to see who was responsible for this wonder.

It is all very well for men, with vest pockets, to carry a sort of leather socket, or a metal clip that holds the pen to that pocket safely—so long as the man is vertical.

A woman stoops over to look in the oven—to pick up her thimble—to take the baby off the floor—and if she carries a fountain pen, it stoops over too and spills its ink.

If the woman carries it about in a little black bag, it is horizontal, and the ink ebbs slowly from the pen into the cap, afterwards swiftly to her fingers.

I use it with joy, with comfort, with clean hands. It is a constant satisfaction.

C. P. G.

THE FORERUNNER CHARLOTTE PERKINS GILMAN'S MAGAZINE CHARLTON CO., 67 WALL ST., NEW YORK

AS TO PURPOSE:

What is The Forerunner? It is a monthly magazine, publishing stories short and serial, article and essay; drama, verse, satire and sermon; dialogue, fable and fantasy, comment and review. It is written entirely by Charlotte Perkins Gilman.

What is it For? It is to stimulate thought: to arouse hope, courage and impatience; to offer practical suggestions and solutions, to voice the strong assurance of better living, here, now, in our own hands to make.

What is it about? It is about people, principles, and the questions of every-day life; the personal and public problems of to-day. It gives a clear, consistent view of human life and how to live it.

Is it a Woman's magazine? It will treat all three phases of our existence—male, female and human. It will discuss Man, in his true place in life; Woman, the Unknown Power; the Child, the most important citizen.

Is it a Socialist Magazine? It is a magazine for humanity, and humanity is social. It holds that Socialism, the economic theory, is part of our gradual Socialization, and that the duty of conscious humanity is to promote Socialization.

Why is it published? It is published to express ideas which need a special medium; and in the belief that there are enough persons interested in those ideas to justify the undertaking.

AS TO ADVERTISING:

We have long heard that "A pleased customer is the best advertiser." The Forerunner offers to its advertisers and readers the benefit of this authority. In its advertising department, under the above heading, will be described articles personally known and used. So far as individual experience and approval carry weight, and clear truthful description command attention, the advertising pages of The Forerunner will be useful to both dealer and buyer. If advertisers prefer to use their own statements The Forerunner will publish them if it believes them to be true.

AS TO CONTENTS:

The main feature of the first year is a new book on a new subject with a new name:—

"Our Androcentric Culture." this is a study of the historic effect on normal human development of a too exclusively masculine civilization. It shows what man, the male, has done to the world: and what woman, the more human, may do to change it.

"What Diantha Did." This is a serial novel. It shows the course of true love running very crookedly—as it so often does—among the obstructions and difficulties of the housekeeping problem—and solves that problem. (NOT by co-operation.)

"Private Morality and Public Immorality."
"The Beauty Women Have Lost"
"Our Overworked Instincts."
"The Nun in the Kitchen."
"Genius: Domestic and Maternal."
"A Small God and a Large Goddess."
"Animals in Cities."
"How We Waste Three-Fourths Of Our Money."
"Prize Children"
"Kitchen-Mindedness"
"Parlor-Mindedness"
"Nursery-Mindedness"

There will be short stories and other entertaining matter in each issue. The department of "Personal Problems" does not discuss etiquette, fashions or the removal of freckles. Foolish questions will not be answered, unless at peril of the asker.

AS TO VALUE:

One complete novel . . . By C. P. Gilman
One new book . . . By C. P. Gilman
Twelve short stories . . . By C. P. Gilman
Twelve-and-more short articles . . . By C. P. Gilman
Twelve-and-more new poems . . . By C. P. Gilman
Twelve Short Sermons . . . By C. P. Gilman
Besides "Comment and Review" . . . By C. P. Gilman
"Personal Problems" . . . By C. P. Gilman
And many other things . . . By C. P. Gilman

DON'T YOU THINK IT'S WORTH A DOLLAR?

THE FORERUNNER CHARLOTTE PERKINS GILMAN'S MAGAZINE CHARLTON CO., 67 WALL ST., NEW YORK

Please find enclosed $_____ as subscription to "The Forerunner" from _____ 19___ to _____ 19___

A TOILET PREPARATION

I cannot give the name of this article, because they have not given me the advertisement—yet.

But I hope to get it later on; for it is supremely good. It is scientifically and honestly made, by good people in a good place; a place comfortable and pretty enough to live in.

It claims a good deal as to what it is good for, and as far as I have tried it, in several capacities, it does the things it claims to do, does them well.

It is clean and sweet to use, isn't sticky or greasy, is reasonable in price, smells good and is nice to look at.

I have used it exclusively for years and years, and my mother used it before me.

C A L E N D U L A

CHILDREN CEASE TO CRY FOR IT.

CALENDULA is a good standard old drug—made of marigolds—in the materia medica. You buy a little bottle of tincture of calendula, and keep it on the shelf. Nobody will drink it by mistake—it doesn't taste good.

Presently Johnny falls down hard—he was running—he fell on a gritty place—his poor little knee is scraped raw. And he howls, how he howls! square-mouthed and inconsolable.

Then you hastily get a half a tea-cupful of water, a little warm if you have it, and put in a few drops of calendula. Wet a soft clean rag in it, bind it softly on the wound, keep it wet—and the pain stops.

Many many times has this quieted my infant anguish; also have I used it as a grown up. The effect is the same.

C A L E N D U L A TAKES THE PAIN FROM A R A W W O U N D

THE FORERUNNER

A MONTHLY MAGAZINE

CHARLOTTE PERKINS GILMAN OWNER AND PUBLISHER

1.00 A YEAR .10 A COPY

Volume 1. No. 2 DECEMBER, 1909 The Charlton Company, 67 Wall Street, New York Copyright for 1909, C. P. Gilman

LOVE

Not the child-god of our most childish past,
Nor sympathy, nor worship, passionless;
Nor gratitude, nor tenderest caress:
Nor the post-mortal glamor priests have cast
With "This to hope! Surrender what thou hast!"
These are but parts and can but partly bless;
We in our new-born common consciousness
Are learning Law and Life and Love at last.

The age-old secret of the sphinx's holding,
Incarnate triumph, infinitely strong;
The mother's majesty, grown wide and long,
In the full power and fire of life's unfolding;
The conscious splendor and ripe joy thereof—
Glad world-wide, life-long service—this is Love!

ACCORDING TO SOLOMON

"'He that rebuketh a man afterwards shall find more favor than he that flattereth with his tongue,'" said Mr. Solomon Bankside to his wife Mary.

"Its the other way with a woman, I think;" she answered him, "you might put that in."

"Tut, tut, Molly," said he; "'Add not unto his words,'—do not speak lightly of the wisdom of the great king."

"'He that turneth away his ear from the law, even his prayer shall be an abomination,'" answered Mr. Bankside.

"I believe you know every one of those old Proverbs by heart," said his wife with some heat. "Now that's not disrespectful!—they are old!—and I do wish you'd forget some of them!"

He smiled at her quizzically, tossing back his heavy silver-gray hair with the gesture she had always loved. His eyes were deep blue and bright under their bushy brows; and the mouth was kind—in its iron way. "I can think of at least three to squelch you with, Molly," said he, "but I won't."

"O I know the one you want! 'A continual dropping in a very rainy day and a contentions woman are alike!' I'm not contentious, Solomon!"

"No, you are not," he frankly admitted. "What I really had in mind was this—'A prudent wife is from the Lord,' and 'He that findeth a wife findeth a good thing; and obtaineth favor of the Lord.'"

She ran around the table in the impulsive way years did not alter, and kissed him warmly.

"I'm not scolding you, my dear," he continued: "but if you had all the money you'd like to give away—there wouldn't be much left!"

"That's a wise investment—as well as a deserved reward," her husband answered calmly. "'There is that scattereth and yet increaseth,' you know, my dear; 'And there is that withholdeth more than is meet—and it tendeth to poverty!' Take all you get my dear—its none too good for you."

He gave her his goodby kiss with special fondness, put on his heavy satin-lined overcoat and went to the office.

Mr. Solomon Bankside was not a Jew; though his last name suggested and his first seemed to prove it; also his proficiency in the Old Testament gave color to the idea. No, he came from Vermont; of generations of unbroken New England and old English Puritan ancestry, where the Solomons and Isaacs and Zedekiahs were only mitigated by the Standfasts and Praise-the-Lords. Pious, persistent pigheaded folk were they, down all the line.

His wife had no such simple pedigree. A streak of Huguenot blood she had (some of the best in France, though neither of them knew that), a grandmother from Albany with a Van to her name; a great grandmother with a Mac; and another with an O'; even a German cross came in somewhere. Mr. Bankside was devoted to genealogy, and had been at some pains to dig up these facts—the more he found the worse he felt, and the lower ran his opinion of Mrs. Bankside's ancestry.

She had been a fascinating girl; pretty, with the dash and piquancy of an oriole in a May apple-tree; clever and efficient in everything her swift hands touched; quite a spectacular housekeeper; and the sober, long-faced young downeasterner had married her with a sudden decision that he often wondered about in later years. So did she.

What he had not sufficiently weighed at the time, was her spirit of incorrigible independence, and a light-mindedness which, on maturer judgment, he could almost term irreligious. His conduct was based on principle, all of it; built firmly into habit and buttressed by scriptural quotations. Hers seemed to him as inconsequent as the flight of a moth. Studying it, in his solemn conscientious way, in the light of his genealogical researches, he felt that all her uncertainties were accounted for, and that the error was his—in having married too many kinds of people at once.

They had been, and were, very happy together none the less: though sometimes their happiness was a little tottery. This was one of the times. It was the day after Christmas, and Mrs. Bankside entered the big drawing room, redolent of popcorn and evergreen, and walked slowly to the corner where the fruits of yesterday were lovingly arranged; so few that she had been able to give—so many that she had received.

There were the numerous pretty interchangeable things given her by her many friends; "presents," suitable to any lady. There were the few perfectly selected ones given by the few who knew her best. There was the rather perplexing gift of Mrs. MacAvelly. There was her brother's stiff white envelope enclosing a check. There were the loving gifts of children and grand-children.

It was his custom to bestow upon her one solemn and expensive object, a boon as it were, carefully selected, after much thought and balancing of merits; but the consideration was spent on the nature of the gift—-not on the desires of the recipient. There was the piano she could not play, the statue she did not admire, the set of Dante she never read, the heavy gold bracelet, the stiff diamond brooch—and all the others. This time it was a set of sables, costing even more than she imagined.

Christmas after Christmas had these things come to her; and she stood there now, thinking of that procession of unvalued valuables, with an expression so mixed and changeful it resembled a kaleidoscope. Love for Solomon, pride in Solomon, respect for Solomon's judgment and power to pay, gratitude for his unfailing kindness and generosity, impatience with his always giving her this one big valuable permanent thing, when he knew so well that she much preferred small renewable cheap ones; her personal dislike of furs, the painful conviction that brown was not becoming to her—all these and more filled the little woman with what used to be called "conflicting emotions."

She smoothed out her brother's check, wishing as she always did that it had come before Christmas, so that she might buy more presents for her beloved people. Solomon liked to spend money on her—in his own way; but he did not like to have her spend money on him—or on anyone for that matter. She had asked her brother once, if he would mind sending her his Christmas present beforehand.

"Not on your life, Polly!" he said. "You'd never see a cent of it! You can't buy 'em many things right on top of Christmas, and it'll be gone long before the next one."

She put the check away and turned to examine her queerest gift. Upon which scrutiny presently entered the donor.

"I'm ever so much obliged, Benigna," said Mrs. Bankside. "You know how I love to do things. It's a loom, isn't it? Can you show me how it works?"

"Of course I can, my dear; that's just what I ran in for—I was afraid you wouldn't know. But you are so clever with your hands that I'm sure you'll enjoy it. I do."

Whereat Mrs. MacAvelly taught Mrs. Bankside the time-honored art of weaving. And Mrs. Bankside enjoyed it more than any previous handicraft she had essayed.

She did it well, beginning with rather coarse and simple weaves; and gradually learning the finer grades of work. Despising as she did the more modern woolens, she bought real wool yarn of a lovely red—and made some light warm flannelly stuff in which she proceeded to rapturously enclose her little grandchildren.

Mr. Bankside warmly approved, murmuring affectionately, "'She seeketh wool and flax—she worketh willingly with her hands.'"

He watched little Bob and Polly strenuously "helping" the furnace man to clear the sidewalk, hopping about like red-birds in their new caps and coats; and his face beamed with the appositeness of his quotation, as he remarked, "She is not afraid of the snow for her household, for all her household are clothed with scarlet!" and he proffered an extra, wholly spontaneous kiss, which pleased her mightily.

"You dear man!" she said with a hug; "I believe you'd rather find a proverb to fit than a gold mine!"

To which he triumphantly responded: "'Wisdom is better than rubies; and all the things that may be desired are not to be compared to it.'"

She laughed sweetly at him. "And do you think wisdom stopped with that string of proverbs?"

"You can't get much beyond it," he answered calmly. "If we lived up to all there is in that list we shouldn't be far out, my dear!"

Whereat she laughed again smoothed his gray mane, and kissed him in the back of his neck. "You dear thing!" said Mrs. Bankside.

She kept herself busy with the new plaything as he called it. Hands that had been rather empty were now smoothly full. Her health was better, and any hint of occasional querulousness disappeared entirely; so that her husband was moved to fresh admiration of her sunny temper, and quoted for the hundredth time, "'She openeth her mouth with wisdom, and in her tongue is the law of kindness.'"

Mrs. MacAvelly taught her to make towels. But Mrs. Bankside's skill outstripped hers; she showed inventive genius and designed patterns of her own. The fineness and quality of the work increased; and she joyfully replenished her linen chest with her own handiwork.

"I tell you, my dear," said Mrs. MacAvelly, "if you'd be willing to sell them you could get almost any price for those towels. With the initials woven in. I know I could get you orders—through the Woman's Exchange, you know!"

Mrs. Bankside was delighted. "What fun!" she said. "And I needn't appear at all?"

So Mrs. Bankside made towels of price, soft, fine, and splendid, till she was weary of them; and in the opulence of constructive genius fell to devising woven belts of elaborate design.

These were admired excessively. All her women friends wanted one, or more; the Exchange got hold of it, there was a distinct demand; and finally Mrs. MacAvelly came in one day with a very important air and a special order.

"I don't know what you'll think, my dear," she said, "but I happen to know the Percy's very well—the big store people, you know; and Mr. Percy was talking about those belts of yours to me;—of course he didn't know they are yours; but he said (the Exchange people told him I knew, you see) he said, 'If you can place an order with that woman, I can take all she'll make and pay her full price for them. Is she poor?' he asked. 'Is she dependent on her work?' And I told him, 'Not altogether.' And I think he thinks it an interesting case! Anyhow, there's the order. Will you do it?'

Mrs. Bankside was much excited. She wanted to very much, but dreaded offending her husband. So far she had not told him of her quiet trade in towels; but hid and saved this precious money—the first she had ever earned.

The two friends discussed the pros and cons at considerable length; and finally with some perturbation, she decided to accept the order.

"You'll never tell, Benigna!" she urged. "Solomon would never forgive me, I'm afraid."

"Why of course I won't—you needn't have a moment's fear of it. You give them to me—I'll stop with the carriage you see; and I take them to the Exchange—and he gets them from there."

"It seems like smuggling!" said Mrs. Bankside delightedly. "I always did love to smuggle!"

"They say women have no conscience about laws, don't they?" Mrs.
MacAvelly suggested.

"Why should we?" answered her friend. "We don't make 'em—nor God—nor nature. Why on earth should we respect a set of silly rules made by some men one day and changed by some more the next?"

"Indeed I don't!" answered her hostess, holding out a particularly beautiful star-patterned belt to show to advantage. "There are lots of things I don't say to Mr. Bankside—'A man of understanding holdeth his peace' you know—or a woman."

She was a pretty creature, her hair like that of a powdered marchioness, her rosy checks and firm slight figure suggesting a charmer in Dresden china.

Mrs. MacAvelly regarded her admiringly. "'Where there is no wood the fire goeth out; so where there is no tale bearer the strife ceaseth,'" she proudly offered, "I can quote that much myself."

But Mrs. Bankside had many misgivings as she pursued her audacious way; the busy hours flying away from her, and the always astonishing checks flying toward her in gratifying accumulation. She came down to her well-planned dinners gracious and sweet; always effectively dressed; spent the cosy quiet evenings with her husband, or went out with him, with a manner of such increased tenderness and charm that his heart warmed anew to the wife of his youth; and he even relented a little toward her miscellaneous ancestors.

As the days shortened and darkened she sparkled more and more; with little snatches of song now and then; gay ineffectual strumming on the big piano; sudden affectionate darts at him, with quaintly distributed caresses.

"Molly!" said he, "I don't believe you're a day over twenty! What makes you act so?"

"Don't you like it, So?" she asked him. That was the nearest she ever would approximate to his name.

He did like it, naturally, and even gave her an extra ten dollars to buy Christmas presents with; while he meditated giving her an electric runabout;—to her!—who was afraid of a wheelbarrow!

When the day arrived and the family were gathered together, Mrs. Bankside, wearing the diamond brooch, the gold bracelet, the point lace handkerchief—everything she could carry of his accumulated generosity—and such an air of triumphant mystery that the tree itself was dim beside her; handed out to her astonished relatives such an assortment of desirable articles that they found no words to express their gratitude.

"Why, Mother!" said Jessie, whose husband was a minister and salaried as such, "Why, Mother—how did you know we wanted just that kind of a rug!—and a sewing-machine too! And this lovely suit—and—and—why Mother!"

But her son-in-law took her aside and kissed her solemnly. He had wanted that particular set of sociological books for years—and never hoped to get them; or that bunch of magazines either.

Nellie had "married rich;" she was less ostentatiously favored; but she had shown her thankfulness a week ago—when her mother had handed her a check.

"Sh, sh! my dear!" her mother had said, "Not one word. I know! What pleasant weather we're having."

This son-in-law was agreeably surprised, too; and the other relatives, married and single; while the children rioted among their tools and toys, taking this Christmas like any other, as a season of unmitigated joy.

Mr. Solomon Bankside looked on with growing amazement, making computations in his practiced mind; saying nothing whatever. Should he criticize his wife before others?

But when his turn came—when gifts upon gifts were offered to him—sets of silken handkerchiefs (he couldn't bear the touch of a silk handkerchief!), a cabinet of cards and chips and counters of all sorts (he never played cards), an inlaid chess-table and ivory men (the game was unknown to him), a gorgeous scarf-pin (he abominated jewelery), a five pound box of candy (he never ate it), his feelings so mounted within him, that since he would not express, and could not repress them, he summarily went up stairs to his room.

She found him there later, coming in blushing, smiling, crying a little too—like a naughty but charming child.

"I can take a joke as well as any man, Molly. I guess we're square on that. But—my dear!—where did you get it?"

"By my weaving, dear—the towels and the belts—I sold 'em. Don't be angry—nobody knows—my name didn't appear at all! Please don't be angry!—It isn't wicked, and it was such fun!"

"No—it's not wicked, I suppose," said he rather grimly. "But it is certainly a most mortifying and painful thing to me—most unprecedented."

"Not so unprecedented, Dear," she urged, "Even the woman you think most of did it! Don't you remember 'She maketh fine linen and selleth it—and delivereth girdles unto the merchants!'"

He got used to it after a while, and then he became proud of it. If a friend ventured to suggest a criticism, or to sympathize, he would calmly respond, "'The heart of her husband doth safely trust in her, so that he shall have no need of spoil. Give her of the fruit of her hands, and let her own works praise her in the gates.'"

AN OBVIOUS BLESSING

We are told, on the authority of the Greatest Sociologist, that it is more blessed to give than to receive.

So patent and commonplace a fact as this ought to meet with general acceptance. Anyone can see that it is so, by a little study or by less practice. To give implies having. You must be in possession before you can give. To receive implies wanting, at its best—to receive what you do not want is distinctly unpleasant. To have is more blessed than to want. Of course it is.

To give gratifies several natural feelings; the mother-instinct of supplying needs, the pride of superior power and the generosity; and, if you are a sordid soul, the desire to "lay up treasure in heaven" or, as the Buddhists frankly put it—to "acquire merit."

None of these pleasures pertain to receiving. There is a certain humiliation about it always, a childish sense of dependence and inferiority. Only children can continuously receive without degradation; and as soon as they begin to realize life at all they delight to give as we all do. "Let me help!" says the child, and plans birthday presents for mama as eagerly as he hopes for them himself.

The instinct of giving is the pressure of the surplus; the natural outgo of humanity, its fruit. We are not mere receptacles, we are productive engines, of immense capacity; and, having produced, we must distribute the product. To give, naturally, is to shed, to bear fruit; a healthy and pleasurable process.

What has confused us so long on this subject? Why have we been so blind to this glaring truth that we have stultified our giving instinct and made of it an abnormal process called "Charity," or a much restricted pleasure only used in families or at Christmas time?

Two things have combined to prevent our easy acceptance of this visible truth; one the time-honored custom of "sacrifice," and the other our ignorance of social economics.

Sacrificing is not giving. That black remnant of lowest savagery dates back to the time when a pursuing beast was placated by the surrender of something, or somebody; and a conqueror bought off by tribute. The medicine man made play with this race habit, and gross idols were soothed and placated by sacrifices—on which the medicine man lived. Always the best and finest were taken naturally by the hungry beast; as naturally by the greedy conqueror; and not unnaturally by the dependent priesthood. Sacrificing is a forced surrender with personal hope as the reason. It is not giving.

Our economic ignorance and confusion is partly based on this same old period of cruelty and darkness. Labor was extorted as the price of life; and the fruits of labor taken by force through warring centuries. A guarded and grudging system of exchange gradually developed; the robbing instinct slowly simmering down to legally limited extortion; but each party surrendering his goods reluctantly, and only with the purpose of gaining more than he lost. Here also is the basic spirit of sacrifice—to get something now or in the far future—always the trading spirit at the bottom. Selling is not giving.

The real basis of giving is motherhood; and that is merely the orderly expression of life's progressive force. Living forms must increase—spread—grow—improve. The biological channel for this force is through mother-love; and, later, father-love. The sociological channel is in the pouring flood of productive activity, which fills the world with human fruit—the million things we make and do.

This ceaseless output is not dragged out of us as a sacrifice, it is not produced by want and hunger and the grasping spirit of exchange. It is the natural expression of social energy; blossoming in every form of art, stirring the brain to ceaseless action, filling the world with the rich fruit of human handiwork.

To be human is to be a producer, to make, to do, to have some output either in goods or services whereby the sum of welfare is increased. To have this productive energy and to use it normally, is to give. Not to have it, not to use it, is not to be human—to be a minus quantity; to live parasitically on the labor of others—to receive.

STEPS

I was a slave, because I could not see
That work for one another is our law;
I hated law. I work? I would be free!
Therefore the heavy law laid hands on me
And I was forced to work in slavery—
Until I saw.

I was a hireling, for I could not see
That work was natural as the breath I drew,
Natural? I would not work without the fee!
So nature laid her heavy hands on me
And I was forced by fear of poverty—
Until I knew.

Now I am free. Life is new-seen, recast
To work is to enjoy, to love, to live!
The shame and pain of slavery are past,
Dishonor and extortion follow fast,
I am not owned, nor hired, full-born at last,
My power I give.

WHY WE HONESTLY FEAR SOCIALISM

A peaceable elderly Englishman of a bald and scholarly aspect, inquired, following a lecture on Socialism, "Will the speaker state in one sentence what Socialism is?" He wore an air of mild gentlemanly triumph; apparently imagining that he had demanded the impossible.

But the speaker, seeming unconscious of any difficulty replied, "Certainly; Socialism is the public ownership of all natural monopolies and the means of production."

This simple definition is advanced to start with, that we may know what we are talking about. This is the essence of Socialism—public ownership of public things; the real point at issue being "What things are public?"

The vast majority of us do not yet understand this easy and clear definition; and no wonder; for the Socialists themselves are for the most part so lost in grief over the sufferings of the poor and in rage over the misbehavior of the rich, that they find it hard to speak gently. Most of us, having but vague ideas of Socialism, fear it on several grounds, some of them easily removable as mere mistakes; others requiring careful treatment.

ANSWER. Quite wrong. It will do no such thing. You are thinking of Communism. The early Communists, like the early Christians, held all things in common, but Socialism urges no such doctrine. It does, however, restrict our definition of what is private property; just as was done when human slavery was abolished.

Slavery was once universal, and still exists In many countries. It was held legal and honest to personally own human beings—they were property. In our great civil contest of half a century since, the north—from a southern point of view—confiscated property when the slaves were freed. But from the northern point of view the slave was not property at all. This is a very vivid instance of change of opinion on property rights. Such "rights" are wholly of our own making; and change from age to age.

Parents once held property rights in children and men "owned" their wives; they could be punished, imprisoned, sold—even killed, at will of the owner. The larger public sense has long since said, "Women and children are not private property."

Laws about property are not God's laws; not Nature's laws; they are just rules and regulations people make from time to time according to their standards of justice. There is nothing novel in proposing to change them—they have often been changed. There is nothing immoral or dangerous in changing them; it is constantly done in all legislatures, in varying degree, as when private estates are "condemned" for public use.

Socialism advances the idea that private property rights do not legitimately apply to public necessities like coal, water, oil and land. As a matter of fact we do not really "own" land now—we only rent it of the government, calling our rent "taxes." If we do not pay our rent the government gets it again, like any other owner.

The utmost restriction of private property under Socialism leaves us still every article of personal use and pleasure. One may still "own" land by paying the government for it as now; with such taxation, however, as would make it very expensive to own too much! One may own one's house and all that is in it; one's clothes and tools and decorations; one's horses, carriages and automobiles; one's flying machines—presently. All "personal property" remains in our personal hands.

But no man or group of men could own the country's coal and decide how much the public can have, and what we must pay for it. Private holding of public property would be abolished.

ANSWER. Quite wrong. Eating at the same table in the same family does not reduce brothers and sisters to the same level; some remain far smarter and stronger than others. By a wiser system of education we may greatly increase the difference in people—Socialism would not hinder it. A higher average level of income—which is what Socialism ensures, will give people a chance to differ more than they do now. Our machine-like educational system, long hours of labor, specialized monotony of mill work, and "the iron law of wages" do tend to reduce us to a dead level. Socialism does not.

ANSWER. How anyone can say this when they know of the immense organization of Christian Socialists is amazing; but then it is always amazing to see how queerly people think. Some Socialists are atheists. So are some monarchists and some republicans. A Socialist may be an atheist, or a homeopathist, or a Holy Roller—it has nothing to do with Socialism.

ANSWER. Again—some are; but so are some other people. The immorality of which we hear most in the papers is by no means that of Socialists; but of most prominent capitalists.

ERROR 5. Socialism is unnatural—you must "alter human nature" before it would be possible.

ANSWER. This is a very common position, based like most of the foregoing, on lack of understanding. It assumes that Socialism requires a state of sublime unselfishness and mutual deference, in which all men are willing to work for nothing. But why assume this? It is no product of Socialism. Our socialistic public parks and libraries do not presuppose that people shall be angels. They may tend to make them such, but the progress is not rapid enough to alarm us. In regard to this particular error we should learn that Socialism is not a totally new and different scheme of things; but a gradual and legitimate extension of previous tendencies. Human nature is socialistic—and is progressively extending socialism.

ERROR 5. Socialism will pay every one alike and so destroy the incentive of personal ambition.

ANSWER. This idea of equal payment is not Socialism. Some socialists hold it—more do not. The essential idea of public ownership and management of public property does not include this notion of equal payment.

ERROR 7. Socialism will destroy competition. Competition, most of us believe, "is the life of trade;" in other words we are supposed to work, not merely to get something for ourselves, but to get ahead of other people.

ANSWER. Admitting that we do; admitting that such an incentive is useful; the simple answer is that Socialism would not destroy competition.

Even in financial reward some would still be paid more than others; and far beyond this lies the larger competition for fame and glory and public esteem, which has always moved men more strongly than the love of money. This remains always open.

MAIN ERROR. Passing over all these minor objections, due to mere ignorance and easily understood, we come to the one major objection, honestly held by intelligent people; that under Socialism people would not work. This is why so many good and intelligent persons do honestly distrust and fear it. Their position is this:

PREMISE A. Work must be done to keep civilization going. Work is done by individuals in order to get something they want. Work would not be done by anyone without the immediate stimulus of personal desire.

PREMISE B. Socialism, in some mysterious way will supply the needs of the people gratuitously.

CONCLUSION. The people being so provided for would not work. Then follows the downfall of civilization.

This is the honest opinion of the individualist, the older economist, and is entitled to respect and fair answer.

If the premises were correct the terrible conclusion would be correct, and the Socialist position visionary and dangerous. Of course people are afraid of anything that controverts the laws of economics and human nature—they ought to be. But are those premises correct?

To remove the easiest one first let us observe the absurdity of the idea, that Socialism will provide for people without their working. Provide them with what, pray? All wealth is produced by human labor—there is no socialist patent for drawing bread and circuses from the sky. People must always and forever work for what they have, and have in proportion to the quantity and quality of their work.

So thoroughly is this true that the socialist grieves to see so many people living to-day without working; receiving wealth out of all proportion to their usefulness. If this was common to all of us it would mean the downfall of civilization. As we live now a great many people work too hard, too long, under unsanitary conditions, a sort of living sacrifice to the rest of the world; and a few people do visibly and ostentatiously consume and waste the very things the workers so painfully lack.

Socialism claims to ensure decent payment for all labor, and see that we all receive it—all of us; not the same for everyone; but enough for everyone. Further, Socialism claims that by such procedure the quantity and quality of human work would be improved; that more wealth would be produced—far more.

By thus removing Premise B, Premise A becomes a non sequitur. We will, however, remove this also, to make a clean sweep.

It is not true that work is only done in order to get something. Some work is done that way by some people. But it is not the only kind of work—and they are not the only kind of people. Even the savage, having exerted himself to get his dinner, and having had his dinner, and being, in a small way, human, begins to exert himself further to decorate his tools and weapons, his canoes and totem poles—because he likes to. Nobody pays him for it. He enjoys the act of doing it, and the results.

The reason any ordinary man prefers any one kind of work to another is that he experiences a certain pleasure in the performance of certain actions—more than others. He is beginning to specialize.

The reason the highly specialized social servant, artist, teacher, preacher, scientific student, true physician, inventor, chooses his work, follows it often under disadvantages; and in the case of the enthusiast, even under conditions of danger, pain and death—is that he likes that kind of work, enjoys doing it, indeed has to do it—is uncomfortable if prevented.

This is a social instinct which our earlier economists have not recognized. It is proven an instinct by the fact that children have it—all normal children. They like any kind of ordinary work, want to learn how, want to help, long before they attach any idea of gain to the labor.

The little girl in the kitchen wants to make cookies—as well as eat them; longs to print little figures around the pies, and then hold the plate on poised spread fingers and trim off that long broken ribbon of superfluous pastry—wants to do things, as well as to have things. The one instinct is as natural as the other.

The reasons so many of us to-day hate and despise work, avoid it, give it up as soon as possible, are simple and clear. First because of the cruel difficulties with which we have loaded what should be a pleasure—the monotony, the long hours, the disagreeable surroundings, the danger and early death, and the grossly insufficient pay. Any normal boy enjoys working with carpenter's tools, or blacksmith's tools; enjoys running a machine; but when such work is saddled with the above conditions, he does not like it. Of course. It is not the work we are averse to, it is what goes with it;—difficulties of our own making.

Further; besides the physical disadvantages, we have loaded this great natural process of human labor with a mass of superstitions and degrading lies. The lazy old orientals called it a curse! Work, a curse! Work; which is the essential process of human life; man's natural function and means of growth!

We have despised it because women did it. Glory to the women—without them we should have had no industry. We have despised it because slaves did it. Glory to the slaves! They built the pyramids—not Cheops. They built every one of the marvelous relics and ruins of the past—the slaves built Athens!

We despise it now because the low and ignorant do it. If there was ever an instance of consummate folly, of churlish ingratitude, it is our general attitude toward work and the workers. Here are three millions of laboring benefactors; feeding us; clothing us; building our houses; spinning and weaving and sewing for us;—hewing wood and drawing water;—keeping the world alive and moving; and we look down on the work and the workers. As we are not really brutes and fools, how is this absurd position to be accounted for?

By that old fallacy of Premise A. "They are only doing it for themselves," we say. "They are paid for what they do. They wouldn't do it if they weren't paid for it!" That is the vital core of the real opposition to Socialism, this erroneous economic idea about work.

If that can ever be changed, if we can look at work with new eyes, then we can look at Socialism with new eyes too; and not be afraid. Then cautiously and rationally, we shall say:

"So this new system of yours proposes to increase human wealth, does it? To promote and develop all kinds of legitimate work and to distribute the product so as to improve the people? That sounds pretty good to me. But how do you know you can do it? I'm from Missouri myself—you'll have to show me."

And then perhaps our wiser Socialists will appeal to the people as a whole, of every grade and class; and teach the natural orderly development of this simple and practical system of economics; teach its splendid benefits to all classes; and the methods of its legitimate and gradual introduction; by careful massing of the facts; by visible proof of things already accomplished. They must show us that we are not facing a great leap in the dark, but clear straight steps in the light, in the orderly progress of social evolution.

CHILD LABOR

The children in the Poor House
May die of many an ill,
But the Poor House does not profit
By their labor in the mill!

The children in the Orphanage
Wear raiment far from fine,
But no Orphanage is financed
By child labor in a mine.

The Cruel Law may send them
To Reform School's iron sway,
But it does not set small children
To hard labor by the day.

Only the Loving Family,
Which we so much admire,
Is willing to support itself
On little children's hire.

Only the Human Father,
A man, with power to think,
Will take from little children
The price of food and drink.

Only the Human Mother—
Degraded, helpless thing!
Will make her little children work
And live on what they bring!

No fledgling feeds the father-bird!
No chicken feeds the hen!
No kitten mouses for the cat—
This glory is for men.

We are the Wisest, Strongest Race—
Loud my our praise be sung!—
The only animal alive
That lives upon its young!

We make the poverty that takes
The lives of babies so.
We can awake! rebuild! remake!—
And let our children grow!

WHAT DIANTHA DID

CHAPTER II.

AN UNNATURAL DAUGHTER

The brooding bird fulfills her task,
Or she-bear lean and brown;
All parent beasts see duty true,
All parent beasts their duty do,
We are the only kind that asks
For duty upside down.

The stiff-rayed windmill stood like a tall mechanical flower, turning slowly in the light afternoon wind; its faint regular metallic squeak pricked the dry silence wearingly. Rampant fuchsias, red-jewelled, heavy, ran up its framework, with crowding heliotrope and nasturtiums. Thick straggling roses hung over the kitchen windows, and a row of dusty eucalyptus trees rustled their stiff leaves, and gave an ineffectual shade to the house.

It was one of those small frame houses common to the northeastern states, which must be dear to the hearts of their dwellers. For no other reason, surely, would the cold grey steep-roofed little boxes be repeated so faithfully in the broad glow of a semi-tropical landscape. There was an attempt at a "lawn," the pet ambition of the transplanted easterner; and a further attempt at "flower-beds," which merely served as a sort of springboard to their far-reaching products.

The parlor, behind the closed blinds, was as New England parlors are; minus the hint of cosiness given by even a fireless stove; the little bedrooms baked under the roof; only the kitchen spoke of human living, and the living it portrayed was not, to say the least, joyous. It was clean, clean with a cleanness that spoke of conscientious labor and unremitting care. The zinc mat under the big cook-stove was scoured to a dull glimmer, while that swart altar itself shone darkly from its daily rubbing.

There was no dust nor smell of dust; no grease spots, no litter anywhere. But the place bore no atmosphere of contented pride, as does a Dutch, German or French kitchen, it spoke of Labor, Economy and Duty—under restriction.

In the dead quiet of the afternoon Diantha and her mother sat there sewing. The sun poured down through the dangling eucalyptus leaves. The dry air, rich with flower odors, flowed softly in, pushing the white sash curtains a steady inch or two. Ee-errr!—Ee-errr!—came the faint whine of the windmill.

To the older woman rocking in her small splint chair by the rose-draped window, her thoughts dwelling on long dark green grass, the shade of elms, and cows knee-deep in river-shallows; this was California—hot, arid, tedious in endless sunlight—a place of exile.

To the younger, the long seam of the turned sheet pinned tightly to her knee, her needle flying firmly and steadily, and her thoughts full of pouring moonlight through acacia boughs and Ross's murmured words, it was California—rich, warm, full of sweet bloom and fruit, of boundless vitality, promise, and power—home!

"Why don't you stop it Mother dear? There's surely no hurry about these things."

"No—not particularly," her mother answered, "but there's plenty else to do." And she went on with the long neat hemming. Diantha did the "over and over seam" up the middle.

"What do you do it for anyway, Mother—I always hated this job—and you don't seem to like it."

"They wear almost twice as long, child, you know. The middle gets worn and the edges don't. Now they're reversed. As to liking it—" She gave a little smile, a smile that was too tired to be sarcastic, but which certainly did not indicate pleasure.

"What kind of work do you like best—really?" her daughter inquired suddenly, after a silent moment or two.

"Why—I don't know," said her mother. "I never thought of it. I never tried any but teaching. I didn't like that. Neither did your Aunt Esther, but she's still teaching."

"I liked arithmetic best. I always loved arithmetic, when I went to school—used to stand highest in that."

Mrs. Bell smiled again, wanly. "Seems to me sometimes as if I couldn't tell sometimes what part I like least!" she answered. Then with sudden heat—"O my Child! Don't you marry till Ross can afford at least one girl for you!"

Diantha put her small, strong hands behind her head and leaned back in her chair. "We'll have to wait some time for that I fancy," she said. "But, Mother, there is one part you like—keeping accounts! I never saw anything like the way you manage the money, and I believe you've got every bill since yon were married."

"Yes—I do love accounts," Mrs. Bell admitted. "And I can keep run of things. I've often thought your Father'd have done better if he'd let me run that end of his business."

Diantha gave a fierce little laugh. She admired her father in some ways, enjoyed him in some ways, loved him as a child does if not ill-treated; but she loved her mother with a sort of passionate pity mixed with pride; feeling always nobler power in her than had ever had a fair chance to grow. It seemed to her an interminable dull tragedy; this graceful, eager, black-eyed woman, spending what to the girl was literally a lifetime, in the conscientious performance of duties she did not love.

She knew her mother's idea of duty, knew the clear head, the steady will, the active intelligence holding her relentlessly to the task; the chafe and fret of seeing her husband constantly attempting against her judgment, and failing for lack of the help he scorned. Young as she was, she realized that the nervous breakdown of these later years was wholly due to that common misery of "the square man in the round hole."

She folded her finished sheet in accurate lines and laid it away—taking her mother's also. "Now you sit still for once, Mother dear, read or lie down. Don't you stir till supper's ready."

And from pantry to table she stepped, swiftly and lightly, setting out what was needed, greased her pans and set them before her, and proceeded to make biscuit.

Her mother watched her admiringly. "How easy you do it!" she said. "I never could make bread without getting flour all over me. You don't spill a speck!"

Diantha smiled. "I ought to do it easily by this time. Father's got to have hot bread for supper—or thinks he has!—and I've made 'em—every night when I was at home for this ten years back!"

"I guess you have," said Mrs. Bell proudly. "You were only eleven when you made your first batch. I can remember just as well! I had one of my bad headaches that night—and it did seem as if I couldn't sit up! But your Father's got to have his biscuit whether or no. And you said, 'Now Mother you lie right still on that sofa and let me do it! I can!' And you could!—you did! They were bettern' mine that first time—and your Father praised 'em—and you've been at it ever since."

"Yes," said Diantha, with a deeper note of feeling than her mother caught, "I've been at it ever since!"

"Except when I taught school at Medville," Diantha corrected. "When I taught here I made 'em just the same."

"So you did," agreed her mother. "So you did! No matter how tired you were—you wouldn't admit it. You always were the best child!"

"If I was tired it was not of making biscuits anyhow. I was tired enough of teaching school though. I've got something to tell you, presently, Mother."

She covered the biscuits with a light cloth and set them on the shelf over the stove; then poked among the greasewood roots to find what she wanted and started a fire. "Why don't you get an oil stove? Or a gasoline? It would be a lot easier."

"Yes," her mother agreed. "I've wanted one for twenty years; but you know your Father won't have one in the house. He says they're dangerous. What are you going to tell me, dear? I do hope you and Ross haven't quarrelled."

"Only he's so tied up!" said the girl, brushing every chip from the hearth. "He's perfectly helpless there, with that mother of his—and those four sisters."

"Ross is a good son," said Mrs. Bell, "and a good brother. I never saw a better. He's certainly doing his duty. Now if his father'd lived you two could have got married by this time maybe, though you're too young yet."

Diantha washed and put away the dishes she had used, saw that the pantry was in its usual delicate order, and proceeded to set the table, with light steps and no clatter of dishes.

"Yes, you're twenty-one," her mother allowed. "It don't seem possible, but you are. My first baby!" she looked at her proudly

"If Ross has to wait for all those girls to marry—and to pay his father's debts—I'll be old enough," said Diantha grimly.

Her mother watched her quick assured movements with admiration, and listened with keen sympathy. "I know it's hard, dear child. You've only been engaged six months—and it looks as if it might be some years before Ross'll be able to marry. He's got an awful load for a boy to carry alone."

"I should say he had!" Diantha burst forth. "Five helpless women!—or three women, and two girls. Though Cora's as old as I was when I began to teach. And not one of 'em will lift a finger to earn her own living."

"They weren't brought up that way," said Mrs. Bell. "Their mother don't approve of it. She thinks the home is the place for a woman—and so does Ross—and so do I," she added rather faintly.

Diantha put her pan of white puff-balls into the oven, sliced a quantity of smoked beef in thin shavings, and made white sauce for it, talking the while as if these acts were automatic. "I don't agree with Mrs. Warden on that point, nor with Ross, nor with you, Mother," she said, "What I've got to tell you is this—I'm going away from home. To work."

Mrs. Bell stopped rocking, stopped fanning, and regarded her daughter with wide frightened eyes.

Diantha drew a deep breath and stood for a moment looking at the feeble little woman in the chair. Then she went to her, knelt down and hugged her close—close.

"It's not because I don't love you, Mother. It's because I do. And it's not because I don't love Ross either:—it's because I do. I want to take care of you, Mother, and make life easier for you as long as you live. I want to help him—to help carry that awful load—and I'm going—to—do—it!"

She stood up hastily, for a step sounded on the back porch. It was only her sister, who hurried in, put a dish on the table, kissed her mother and took another rocking-chair.

"I just ran in," said she, "to bring those berries. Aren't they beauties? The baby's asleep. Gerald hasn't got in yet. Supper's all ready, and I can see him coming time enough to run back. Why, Mother! What's the matter? You're crying!"

"What are you doing to Mother, Diantha?" demanded young Mrs. Peters. "Bless me! I thought you and she never had any differences! I was always the black sheep, when I was at home. Maybe that's why I left so early!"

She looked very pretty and complacent, this young matron and mother of nineteen; and patted the older woman's hand affectionately, demanding, "Come—what's the trouble?"

"You might as well know now as later," said her sister. "I have decided to leave home, that's all."

"To leave home!" Mrs. Peters sat up straight and stared at her. "To leave home!—And Mother!"

"Well?" said Diantha, while the tears rose and ran over from her mother's eyes. "Well, why not? You left home—and Mother—before you were eighteen."

"That's different!" said her sister sharply. "I left to be married,—to have a home of my own. And besides I haven't gone far! I can see Mother every day."

"That's one reason I can go now better than later on," Diantha said.
"You are close by in case of any trouble."

"Can't you earn money enough by teaching?" the Mother broke in eagerly. "I know you haven't got the same place this fall—but you can get another easy enough."

Diantha shook her head. "No, Mother, I've had enough of that. I've taught for four years. I don't like it, I don't do well, and it exhausts me horribly. And I should never get beyond a thousand or fifteen hundred dollars a year if I taught for a lifetime."

"Well, I declare!" said her sister. "What do you expect to get? I should think fifteen hundred dollars a year was enough for any woman!"

"Why not?" said Diantha firmly. "Henderson did—when he was eighteen.
None of you blamed him."

"I don't see what that's got to do with it," her mother ventured. "Henderson's a boy, and boys have to go, of course. A mother expects that. But a girl—Why, Diantha! How can I get along without you! With my health!"

"I should think you'd be ashamed of yourself to think of such a thing!" said young Mrs. Peters.

A slow step sounded outside, and an elderly man, tall, slouching, carelessly dressed, entered, stumbling a little over the rag-mat at the door.

"Father hasn't got used to that rug in fourteen years!" said his youngest daughter laughingly. "And Mother will straighten it out after him! I'm bringing Gerald up on better principles. You should just see him wait on me!"

"A man should be master in his own household," Mr. Bell proclaimed, raising a dripping face from the basin and looking around for the towel—which his wife handed him.

"You won't have much household to be master of presently," said Mrs.
Peters provokingly. "Half of it's going to leave."

Mr. Bell came out of his towel and looked from one to the other for some explanation of this attempted joke, "What nonsense are you talking?" he demanded.

"I think it's nonsense myself," said the pretty young woman—her hand on the doorknob. "But you'd better enjoy those biscuits of Di's while you can—you won't get many more! There's Gerald—good night!" And off she ran.

Diantha set the plateful on the table, puffy, brown, and crisply crusted. "Supper's ready," she said. "Do sit down, Mother," and she held the chair for her. "Minnie's quite right, Father, though I meant not to tell you till you'd had supper. I am going away to work."

Mr. Bell regarded his daughter with a stern, slow stare; not so much surprised as annoyed by an untimely jesting. He ate a hot biscuit in two un-Fletcherized mouthfuls, and put more sugar in his large cup of tea. "You've got your Mother all worked up with your nonsense," said he. "What are you talking about anyway?"

Diantha met his eyes unflinchingly. He was a tall old man, still handsome and impressive in appearance, had been the head of his own household beyond question, ever since he was left the only son of an idolizing mother. But he had never succeeded in being the head of anything else. Repeated failures in the old New England home had resulted in his ruthlessly selling all the property there; and bringing his delicate wife and three young children to California. Vain were her protests and objections. It would do her good—best place in the world for children—good for nervous complaints too. A wife's duty was to follow her husband, of course. She had followed, willy nilly; and it was good for the children—there was no doubt of that.

Mr. Bell had profited little by his venture. They had the ranch, the flowers and fruit and ample living of that rich soil; but he had failed in oranges, failed in raisins, failed in prunes, and was now failing in wealth-promising hens.

But Mrs. Bell, though an ineffectual housekeeper, did not fail in the children. They had grown up big and vigorous, sturdy, handsome creatures, especially the two younger ones. Diantha was good-looking enough. Roscoe Warden thought her divinely beautiful. But her young strength had been heavily taxed from childhood in that complex process known as "helping mother." As a little child she had been of constant service in caring for the babies; and early developed such competence in the various arts of house work as filled her mother with fond pride, and even wrung from her father some grudging recognition. That he did not value it more was because he expected such competence in women, all women; it was their natural field of ability, their duty as wives and mothers. Also as daughters. If they failed in it that was by illness or perversity. If they succeeded—that was a matter of course.

He ate another of Diantha's excellent biscuits, his greyish-red whiskers slowly wagging; and continued to eye her disapprovingly. She said nothing, but tried to eat; and tried still harder to make her heart go quietly, her cheeks keep cool, and her eyes dry. Mrs. Bell also strove to keep a cheerful countenance; urged food upon her family; even tried to open some topic of conversation; but her gentle words trailed off into unnoticed silence.

Mr. Bell ate until he was satisfied and betook himself to a comfortable chair by the lamp, where he unfolded the smart local paper and lit his pipe. "When you've got through with the dishes, Diantha," he said coldly, "I'll hear about this proposition of yours."

Diantha cleared the table, lowered the leaves, set it back against the wall, spreading the turkey-red cloth upon it. She washed the dishes,—her kettle long since boiling, scalded them, wiped them, set them in their places; washed out the towels, wiped the pan and hung it up, swiftly, accurately, and with a quietness that would have seemed incredible to any mistress of heavy-footed servants. Then with heightened color and firm-set mouth, she took her place by the lamplit table and sat still.

Her mother was patiently darning large socks with many holes—a kind of work she specially disliked. "You'll have to get some new socks, Father," she ventured, "these are pretty well gone."

"O they'll do a good while yet," he replied, not looking at them. "I like your embroidery, my dear."

That pleased her. She did not like to embroider, but she did like to be praised.

Diantha took some socks and set to work, red-checked and excited, but silent yet. Her mother's needle trembled irregularly under and over, and a tear or two slid down her cheeks.

Finally Mr. Bell laid down his finished paper and his emptied pipe and said, "Now then. Out with it."

This was not a felicitious opening. It is really astonishing how little diplomacy parents exhibit, how difficult they make it for the young to introduce a proposition. There was nothing for it but a bald statement, so Diantha made it baldly.

"Don't you have work enough to do at home?" he inquired, with the same air of quizzical superiority which had always annoyed her so intensely, even as a little child.

She would cut short this form of discussion: "I am going away to earn my living. I have given up school-teaching—I don't like it, and, there isn't money enough in it. I have plans—which will speak for themselves later."

"So," said Mr. Bell, "Plans all made, eh? I suppose you've considered your Mother in these plans?"

"You think it'll be good for your Mother's health to lose your assistance, do you?"

"I know she'll miss me; but I haven't left the work on her shoulders. I am going to pay for a girl—to do the work I've done. It won't cost you any more, Father; and you'll save some—for she'll do the washing too. You didn't object to Henderson's going—at eighteen. You didn't object to Minnie's going—at seventeen. Why should you object to my going—at twenty-one."

"I haven't objected—so far," replied her father. "Have your plans also allowed for the affection and duty you owe your parents?"

"I have done my duty—as well as I know how," she answered. "Now I am twenty-one, and self-supporting—and have a right to go."

"O yes. You have a right—a legal right—if that's what you base your idea of a child's duty on! And while you're talking of rights—how about a parent's rights? How about common gratitude! How about what you owe to me—for all the care and pains and cost it's been to bring you up. A child's a rather expensive investment these days."

Diantha flushed. she had expected this, and yet it struck her like a blow. It was not the first time she had heard it—this claim of filial obligation.

"I have considered that position, Father. I know you feel that way—you've often made me feel it. So I've been at some pains to work it out—on a money basis. Here is an account—as full as I could make it." She handed him a paper covered with neat figures. The totals read as follows:

To medical and dental expenses . . . $110.00
To school expenses . . . $76.00
To clothing, in full . . . $1,130.00
To board and lodging at $3.00 a week . . . $2,184.00
To incidentals . . . $100.00
————
$3.600.00

He studied the various items carefully, stroking his beard, half in anger, half in unavoidable amusement. Perhaps there was a tender feeling too, as he remembered that doctor's bill—the first he ever paid, with the other, when she had scarlet fever; and saw the exact price of the high chair which had served all three of the children, but of which she magnanimously shouldered the whole expense.

The clothing total was so large that it made him whistle—he knew he had never spent $1,130.00 on one girl's clothes. But the items explained it.

Materials, three years at an average of $10 a year . . . $30.00
Five years averaging $20 each year . . . $100.00
Five years averaging $30 each year . . . $50.00
Five years averaging $50 each year . . . $250.00
———-
$530.00

The rest was "Mother's labor, averaging twenty full days a year at $2 a day, $40 a year. For fifteen years, $600.00. Mother's labor—on one child's, clothes—footing up to $600.00. It looked strange to see cash value attached to that unfailing source of family comfort and advantage.

The school expenses puzzled him a bit, for she had only gone to public schools; but she was counting books and slates and even pencils—it brought up evenings long passed by, the sewing wife, the studying children, the "Say, Father, I've got to have a new slate—mine's broke!"

"Broken, Dina," her Mother would gently correct, while he demanded, "How did you break it?" and scolded her for her careless tomboy ways. Slates—three, $1.50—they were all down. And slates didn't cost so much come to think of it, even the red-edged ones, wound with black, that she always wanted.

Board and lodging was put low, at $3.00 per week, but the items had a footnote as to house-rent in the country, and food raised on the farm. Yes, he guessed that was a full rate for the plain food and bare little bedroom they always had.

And quite a large margin left here, called miscellaneous, which he smiled to observe made just an even figure, and suspected she had put in for that purpose as well as from generosity.

"This board account looks kind of funny," he said—"only fourteen years of it!"

"I didn't take table-board—nor a room—the first year—nor much the second. I've allowed $1.00 a week for that, and $2.00 for the third—that takes out two, you see. Then it's $156 a year till I was fourteen and earned board and wages, two more years at $156—and I've paid since I was seventeen, you know."

"Well—I guess you did—I guess you did." He grinned genially. "Yes," he continued slowly, "I guess that's a fair enough account. 'Cording to this, you owe me $3,600.00, young woman! I didn't think it cost that much to raise a girl."

It was the other side. He had never once thought of such a side to the case. This account was as clear and honest as the first and full of exasperating detail. She laid before him the second sheet of figures and watched while he read, explaining hurriedly:

"It was a clear expense for ten years—not counting help with the babies. Then I began to do housework regularly—when I was ten or eleven, two hours a day; three when I was twelve and thirteen—real work you'd have had to pay for, and I've only put it at ten cents an hour. When Mother was sick the year I was fourteen, and I did it all but the washing—all a servant would have done for $3.00 a week. Ever since then I have done three hours a day outside of school, full grown work now, at twenty cents an hour. That's what we have to pay here, you know."

Two years, two hours a day at 10c. an hour . . . $146.00
Two years, three hours a day at 10c. an hour . . . $219.00
One year, full wages at $5.00 a week . . . $260.00
Six years and a half, three hours a day at 20c . . . $1423.50
————
$2048.50

Mr. Bell meditated carefully on these figures. To think of that child's labor footing up to two thousand dollars and over! It was lucky a man had a wife and daughters to do this work, or he could never support a family.

Then came her school-teaching years. She had always been a fine scholar and he had felt very proud of his girl when she got a good school position in her eighteenth year.

California salaries were higher than eastern ones, and times had changed too; the year he taught school he remembered the salary was only $300.00—and he was a man. This girl got $600, next year $700, $800, $900; why it made $3,000 she had earned in four years. Astonishing. Out of this she had a balance in the bank of $550.00. He was pleased to see that she had been so saving. And her clothing account—little enough he admitted for four years and six months, $300.00. All incidentals for the whole time, $50.00—this with her balance made just $900. That left $2,100.00.

"Twenty-one hundred dollars unaccounted for, young lady!—besides this nest egg in the bank—I'd no idea you were so wealthy. What have you done with all that?"

"Given it to you, Father," said she quietly, and handed him the third sheet of figures.

Board and lodging at $4.00 a week for 4 1/2 years made $936.00, that he could realize; but "cash advance" $1,164 more—he could not believe it. That time her mother was so sick and Diantha had paid both the doctor and the nurse—yes—he had been much cramped that year—and nurses come high. For Henderson, Jr.'s, expenses to San Francisco, and again for Henderson when he was out of a job—Mr. Bell remembered the boy's writing for the money, and his not having it, and Mrs. Bell saying she could arrange with Diantha.

Arrange! And that girl had kept this niggardly account of it! For Minnie's trip to the Yosemite—and what was this?—for his raisin experiment—for the new horse they simply had to have for the drying apparatus that year he lost so much money in apricots—and for the spraying materials—yes, he could not deny the items, and they covered that $1,164.00 exactly.

Her labor . . . $2,047.00
Her board . . . $936.00
Her "cash advanced" . . . $1,164.00
————-
$4,147.00
His expense for her . . . $3,600
————-
Due her from him . . . $547.00

Diantha revolved her pencil between firm palms, and looked at him rather quizzically; while her mother rocked and darned and wiped away an occasional tear. She almost wished she had not kept accounts so well.

"This is the most shameful piece of calculation I ever saw in my life," said he. "I never heard of such a thing! You go and count up in cold dollars the work that every decent girl does for her family and is glad to! I wonder you haven't charged your mother for nursing her?"

"And to think," said he, gripping the back of a chair and looking down at her fiercely, "to think that a girl who can earn nine hundred dollars a year teaching school, and stay at home and do her duty by her family besides, should plan to desert her mother outright—now she's old and sick! Of course I can't stop you! You're of age, and children nowadays have no sense of natural obligation after they're grown up. You can go, of course, and disgrace the family as you propose—but you needn't expect to have me consent to it or approve of it—or of you. It's a shameful thing—and you are an unnatural daughter—that's all I've got to say!"

Mr. Bell took his hat and went out—a conclusive form of punctuation much used by men in discussions of this sort.

THE POOR RELATION

A certain man had a Poor Relation, who was only kept in the family as a
Servant, who was certainly open to criticism, and who got it.

"He is so dirty!" said the Head of the Family, "That is why we make him sleep over the stable."

"He is careless and clumsy—he soils, breaks and loses things—that is why his furniture and clothing are so poor."

"He is a stupid fellow—not to be trusted with any important business—that is why he does the scullery work!"

"He is a sickly wretch too—it costs us a deal of money to have him cared for in the hospital and his defects attended to."

"Worst of all he has criminal tendencies—he is a disgrace and an expense to the Family on this account alone."

"We have to—he is after all a relation. Besides—someone must do the scullery work."

"We don't really pay him anything; we just keep him alive—and clothed—so that he can do his work."

HIS CRUTCHES

Why should the Stronger Sex require,
To hold him to his tasks,
Two medicines of varied fire?
The Weaker Vessel asks.

Hobbling between the rosy cup
And dry narcotic brown,—
One daily drug to stir him up
And one to soothe him down.

II.

THE MAN-MADE FAMILY.

The family is older than humanity, and therefore cannot be called a human institution. A post office, now, is wholly human; no other creature has a post office, but there are families in plenty among birds and beasts; all kinds permanent and transient; monogamous, polygamous and polyandrous.

We are now to consider the growth of the family in humanity; what is its rational development in humanness; in mechanical, mental and social lines; in the extension of love and service; and the effect upon it of this strange new arrangement—a masculine proprietor.

Like all natural institutions the family has a purpose; and is to be measured primarily as it serves that purpose; which is, the care and nurture of the young. To protect the helpless little ones, to feed and shelter them, to ensure them the benefits of an ever longer period of immaturity, and so to improve the race—this is the original purpose of the family.

When a natural institution becomes human it enters the plane of consciousness. We think about it; and, in our strange new power of voluntary action do things to it. We have done strange things to the family; or, more specifically, men have.

Balsac, at his bitterest, observed, "Women's virtue is man's best invention." Balsac was wrong. Virtue—the unswerving devotion to one mate—is common among birds and some of the higher mammals. If Balsac meant celibacy when he said virtue, why that is one of man's inventions—though hardly his best.

What man has done to the family, speaking broadly, is to change it from an institution for the best service of the child to one modified to his own service, the vehicle of his comfort, power and pride.

Among the heavy millions of the stirred East, a child—necessarily a male child—is desired for the credit and glory of the father, and his fathers; in place of seeing that all a parent is for is the best service of the child. Ancestor worship, that gross reversal of all natural law, is of wholly androcentric origin. It is strongest among old patriarchal races; lingers on in feudal Europe; is to be traced even in America today in a few sporadic efforts to magnify the deeds of our ancestors.

The best thing any of us can do for our ancestors is to be better than they were; and we ought to give our minds to it. When we use our past merely as a guide-book, and concentrate our noble emotions on the present and future, we shall improve more rapidly.

The peculiar changes brought about in family life by the predominance of the male are easily traced. In these studies we must keep clearly in mind the basic masculine characteristics: desire, combat, self-expression—all legitimate and right in proper use; only mischievous when excessive or out of place. Through them the male is led to strenuous competition for the favor of the female; in the overflowing ardours of song, as in nightingale and tomcat; in wasteful splendor of personal decoration, from the pheasant's breast to an embroidered waistcoat; and in direct struggle for the prize, from the stag's locked horns to the clashing spears of the tournament.

It is earnestly hoped that no reader will take offence at the necessarily frequent, reference to these essential features of maleness. In the many books about women it is, naturally, their femaleness that has been studied and enlarged upon. And though women, after thousands of years of such discussion, have become a little restive under the constant use of the word female: men, as rational beings, should not object to an analogous study—at least not for some time—a few centuries or so.

How, then, do we find these masculine tendencies, desire, combat and self-expression, affect the home and family when given too much power?

First comes the effect in the preliminary work of selection. One of the most uplifting forces of nature is that of sex selection. The males, numerous, varied, pouring a flood of energy into wide modifications, compete for the female, and she selects the victor, this securing to the race the new improvements.

In forming the proprietary family there is no such competition, no such selection. The man, by violence or by purchase, does the choosing—he selects the kind of woman that pleases him. Nature did not intend him to select; he is not good at it. Neither was the female intended to compete—she is not good at it.

If there is a race between males for a mate—the swiftest gets her first; but if one male is chasing a number of females he gets the slowest first. The one method improves our speed: the other does not. If males struggle and fight with one another for a mate, the strongest secures her; if the male struggles and fights with the female—(a peculiar and unnatural horror, known only among human beings) he most readily secures the weakest. The one method improves our strength—the other does not.

When women became the property of men; sold and bartered; "given away" by their paternal owner to their marital owner; they lost this prerogative of the female, this primal duty of selection. The males were no longer improved by their natural competition for the female; and the females were not improved; because the male did not select for points of racial superiority, but for such qualities as pleased him.

There is a locality in northern Africa, where young girls are deliberately fed with a certain oily seed, to make them fat,—that they may be the more readily married,—as the men like fat wives. Among certain more savage African tribes the chief's wives are prepared for him by being kept in small dark huts and fed on "mealies' and molasses; precisely as a Strasbourg goose is fattened for the gourmand. Now fatness is not a desirable race characteristic; it does not add to the woman's happiness or efficiency; or to the child's; it is merely an accessory pleasant to the master; his attitude being much as the amorous monad ecstatically puts it, in Sill's quaint poem, "Five Lives,"

"O the little female monad's lips!
O the little female monad's eyes!
O the little, little, female, female monad!"

This ultra littleness and ultra femaleness has been demanded and produced by our Androcentric Culture.

Following this, and part of it, comes the effect on motherhood. This function was the original and legitimate base of family life; and its ample sustaining power throughout the long early period of "the mother-right;" or as we call it, the matriarchate; the father being her assistant in the great work. The patriarchate, with its proprietary family, changed this altogether; the woman, as the property of the man was considered first and foremost as a means of pleasure to him; and while she was still valued as a mother, it was in a tributary capacity. Her children were now his; his property, as she was; the whole enginery of the family was turned from its true use to this new one, hitherto unknown, the service of the adult male.

To this day we are living under the influence of the proprietary family. The duty of the wife is held to involve man-service as well as child-service, and indeed far more; as the duty of the wife to the husband quite transcends the duty of the mother to the child.

See for instance the English wife staying with her husband in India and sending the children home to be brought up; because India is bad for children. See our common law that the man decides the place of residence; if the wife refuses to go with him to howsoever unfit a place for her and for the little ones, such refusal on her part constitutes "desertion" and is ground for divorce.

See again the idea that the wife must remain with the husband though a drunkard, or diseased; regardless of the sin against the child involved in such a relation. Public feeling on these matters is indeed changing; but as a whole the ideals of the man-made family still obtain.

The effect of this on the woman has been inevitably to weaken and overshadow her sense of the real purpose of the family; of the relentless responsibilities of her duty as a mother. She is first taught duty to her parents, with heavy religious sanction; and then duty to her husband, similarly buttressed; but her duty to her children has been left to instinct. She is not taught in girlhood as to her preeminent power and duty as a mother; her young ideals are all of devotion to the lover and husband: with only the vaguest sense of results.

The young girl is reared in what we call "innocence;" poetically described as "bloom;" and this condition is held one of her chief "charms." The requisite is wholly androcentric. This "innocence" does not enable her to choose a husband wisely; she does not even know the dangers that possibly confront her. We vaguely imagine that her father or brother, who do know, will protect her. Unfortunately the father and brother, under our current "double standard" of morality do not judge the applicants as she would if she knew the nature of their offenses.

Furthermore, if her heart is set on one of them, no amount of general advice and opposition serves to prevent her marrying him. "I love him!" she says, sublimely. "I do not care what he has done. I will forgive him. I will save him!"

This state of mind serves to forward the interests of the lover, but is of no advantage to the children. We have magnified the duties of the wife, and minified the duties of the mother; and this is inevitable in a family relation every law and custom of which is arranged from the masculine viewpoint.

From this same viewpoint, equally essential to the proprietary family, comes the requirement that the woman shall serve the man. Her service is not that of the associate and equal, as when she joins him in his business. It is not that of a beneficial combination, as when she practices another business and they share the profits; it is not even that of the specialist, as the service of a tailor or barber; it is personal service—the work of a servant.

In large generalization, the women of the world cook and wash, sweep and dust, sew and mend, for the men.

We are so accustomed to this relation; have held it for so long to be the "natural" relation, that it is difficult indeed to show that it is distinctly unnatural and injurious. The father expects to be served by the daughter, a service quite different from what he expects of the son. This shows at once that such service is no integral part of motherhood, or even of marriage; but is supposed to be the proper industrial position of women, as such.

Why is this so? Why, on the face of it, given a daughter and a son, should a form of service be expected of the one, which would be considered ignominious by the other?

The underlying reason is this. Industry, at its base, is a feminine function. The surplus energy of the mother does not manifest itself in noise, or combat, or display, but in productive industry. Because of her mother-power she became the first inventor and laborer; being in truth the mother of all industry as well as all people.

Man's entrance upon industry is late and reluctant; as will be shown later in treating his effect on economics. In this field of family life, his effect was as follows:

Establishing the proprietary family at an age when the industry was primitive and domestic; and thereafter confining the woman solely to the domestic area, he thereby confined her to primitive industry. The domestic industries, in the hands of women, constitute a survival of our remotest past. Such work was "woman's work" as was all the work then known; such work is still considered woman's work because they have been prevented from doing any other.

The term "domestic industry" does not define a certain kind of labor, but a certain grade of labor. Architecture was a domestic industry once—when every savage mother set up her own tepee. To be confined to domestic industry is no proper distinction of womanhood; it is an historic distinction, an economic distinction, it sets a date and limit to woman's industrial progress.

In this respect the man-made family has resulted in arresting the development of half the field. We have a world wherein men, industrially, live in the twentieth century; and women, industrially, live in the first—and back of it.

To the same source we trace the social and educational limitations set about women. The dominant male, holding his women as property, and fiercely jealous of them, considering them always as his, not belonging to themselves, their children, or the world; has hedged them in with restrictions of a thousand sorts; physical, as in the crippled Chinese lady or the imprisoned odalisque; moral, as in the oppressive doctrines of submission taught by all our androcentric religions; mental, as in the enforced ignorance from which women are now so swiftly emerging.

This abnormal restriction of women has necessarily injured motherhood. The man, free, growing in the world's growth, has mounted with the centuries, filling an ever wider range of world activities. The woman, bound, has not so grown; and the child is born to a progressive fatherhood and a stationary motherhood. Thus the man-made family reacts unfavorably upon the child. We rob our children of half their social heredity by keeping the mother in an inferior position; however legalized, hallowed, or ossified by time, the position of a domestic servant is inferior.

It is for this reason that child culture is at so low a level, and for the most part utterly unknown. Today, when the forces of education are steadily working nearer to the cradle, a new sense is wakening of the importance of the period of infancy, and its wiser treatment; yet those who know of such a movement are few, and of them some are content to earn easy praise—and pay—by belittling right progress to gratify the prejudices of the ignorant.

The whole position is simple and clear; and easily traceable to its root. Given a proprietary family, where the man holds the woman primarily for his satisfaction and service—then necessarily he shuts her up and keeps her for these purposes. Being so kept, she cannot develop humanly, as he has, through social contact, social service, true social life. (We may note in passing, her passionate fondness for the child-game called "society" she has been allowed to entertain herself withal; that poor simiacrum of real social life, in which people decorate themselves and madly crowd together, chattering, for what is called "entertainment.") Thus checked in social development, we have but a low grade motherhood to offer our children; and the children, reared in the primitive conditions thus artificially maintained, enter life with a false perspective, not only toward men and women, but toward life as a whole.

The child should receive in the family, full preparation for his relation to the world at large. His whole life must be spent in the world, serving it well or ill; and youth is the time to learn how. But the androcentric home cannot teach him. We live to-day in a democracy-the man-made family is a despotism. It may be a weak one; the despot may be dethroned and overmastered by his little harem of one; but in that case she becomes the despot—that is all. The male is esteemed "the head of the family;" it belongs to him; he maintains it; and the rest of the world is a wide hunting ground and battlefield wherein he competes with other males as of old.

The girl-child, peering out, sees this forbidden field as belonging wholly to men-kind; and her relation to it is to secure one for herself—not only that she may love, but that she may live. He will feed, clothe and adorn her—she will serve him; from the subjection of the daughter to that of the wife she steps; from one home to the other, and never enters the world at all—man's world.

The boy, on the other hand, considers the home as a place of women, an inferior place, and longs to grow up and leave it—for the real world. He is quite right. The error is that this great social instinct, calling for full social exercise, exchange, service, is considered masculine, whereas it is human, and belongs to boy and girl alike.

The child is affected first through the retarded development of his mother, then through the arrested condition of home industry; and further through the wrong ideals which have arisen from these conditions. A normal home, where there was human equality between mother and father, would have a better influence.

We must not overlook the effect of the proprietary family on the proprietor himself. He, too, has been held back somewhat by this reactionary force. In the process of becoming human we must learn to recognize justice, freedom, human rights; we must learn self-control and to think of others; have minds that grow and broaden rationally; we must learn the broad mutual interservice and unbounded joy of social intercourse and service. The petty despot of the man-made home is hindered in his humanness by too much manness.

For each man to have one whole woman to cook for and wait upon him is a poor education for democracy. The boy with a servile mother, the man with a servile wife, cannot reach the sense of equal rights we need to-day. Too constant consideration of the master's tastes makes the master selfish; and the assault upon his heart direct, or through that proverbial side-avenue, the stomach, which the dependent woman needs must make when she wants anything, is bad for the man, as well as for her.

We are slowly forming a nobler type of family; the union of two, based on love and recognized by law, maintained because of its happiness and use. We are even now approaching a tenderness and permanence of love, high pure enduring love; combined with the broad deep-rooted friendliness and comradeship of equals; which promises us more happiness in marriage than we have yet known. It will be good for all the parties concerned—man, woman and child: and promote our general social progress admirably.

If it needs "a head" it will elect a chairman pro tem. Friendship does not need "a head." Love does dot need "a head." Why should a family?

COMMENT AND REVIEW

I watched and waited for Margharita's Soul through eleven glittering chapters of fair words; and when it appeared at last, in the twelfth chapter, it was the funniest little by-product, born of imminent peril and ice-water.

A beautiful great body had Margharita and a beautiful great voice; but her long-delayed soul was the size of a small island and one family. Funny notion of a soul! A hen might have it. No, not a hen—she is a light-minded promiscuous creature; but a stork, let us say; she is monogamous and quite bound up in her family. No—not a stork either—storks migrate; no island would satisfy her. Apparently it takes a human creature to be proud of a soul that size.

Thesis: the only thing a woman is for is matrimony and much childbearing! If she don't like it—no soul.

To develop thesis: Some unusual conditions; and a weird feminine product, of such sort that her lover's sudden surrender and frantic marriage is as it were involuntary. It is of the kind that requires no soul in the beloved object, a soul might have been a little in the way in that violent attack.

Then—to sharply accent and enforce the thesis, our soulless charmer—(her overwhelming allure for the men about her, during this period, casts a sharp sidelight on the value of Soul as an Attraction!) is given a Golden Voice.

This Voice is evidently one to give measureless pleasure to thousands; not only so, but is shown to have such power as to touch hard hearts and lead them heavenward; she with no soul assisting the souls of others; long careful chapters are given to this voice; evidently as one decks out a sacrifice; for the world comforting voice is only given her that she may give it up—for Roger!

It seems a pity—with all this arranged, to ruin that voice by the shock and exposure which aroused her Soul, She herself regretted it—having so much less to give up—for Roger. She meant to give it up anyway, she said. Perhaps the author didn't trust that new Soul completely—knowing her previous character. Anyway there she is, plus a soul and minus a voice; living on the island and populating it as rapidly as possible, perfectly happy, and a lesson for us all.

But is there not also Madam Schumann-Heinck? A great sweet voice and a great sweet mother too? Has she not a Soul?

This Duty of Childbearing is evidently weighing on the minds of men, in these days. The thing must be done—they cant do it themselves, and they are mightily afraid we won't, if we have half a chance to do anything else. If a woman was by way of being a Dante or a Darwin, she had better give it up—for Roger—and take to replenishing the earth. She can't do both—that is the main assumption; and if she chooses to serve the world outside of the home that is sheer loss.

Says this wise Searcher of Feminine Souls: "For if all the wisdom and experience and training that the wonderful sex is to gain by its exodus from the home does not get back into it ultimately, I can't (in my masculine stupidity) quite see how it's going to get back into the race at all! And then what good has it done?"

The gentleman does not see any way of advancing the human race except by physical heredity—or by domestic influence.

What Shakespeare wrought into the constitution and character of his daughter Judy is all that matters of his life and work. Keats, having no children, contributed nothing to the world. George Washington, childless, was of no social service. Lincoln is to be measured by the number and quality of his offspring. Florence Nightingale, in lifting the grade of nursing for the world, accomplished nothing. Uncle Tom's Cabin was of no service except as it might in some mysterious way "get back into the home." What mortal perversity is it that cannot see Humanity in women as well as Sex; see that Social Service is something in itself, quite over and above all the domestic and personal relations.

This getting back into the race means only the boys. It would do no good for generations of Margaritas to inherit that Golden Voice—each and all must give it up—for Roger. The race gets no music till the bass, barytone or tenor appear.

(The Life and Times of Anne Royall. By Sarah Harvey Porter, M.A. 12mo.
Cloth, 209 pp. $1.50 net; postage 12 cents.)

Biography has never been a favorite study with me; but I was interested in this book because the woman whose life it described seemed worth while. Reading it, I found not only the life of Anne Royall, but the life of America in the early part of the nineteenth century, in our young, crude, dangerous days of national formation. A novel has been defined as "a corner of life seen through a temperament." If that is a true definition, then this is a novel, for Anne Royall had "temperament" if ever anyone had, and she saw a large corner of life through it.

Who was Anne Royall? An American woman, pioneer born and bred, familiar with the life-and-death struggle of the frontier, and full of the spirit of '76. She was born in 1769, and lived through the War of the Revolution, the War of 1812, the Mexican War, and almost up to the Civil War, dying in 1854. In 1797 she was married to Captain William Royall, an exceptional man, a Virginian, cultivated, liberal, singularly broad-minded and public-spirited, and life with him added years of genuine culture to the energy of a naturally bright mind. Left a widow at the age of forty-four, and, after ten years of travel and experience, defrauded of the property left to her by her husband, she began to live a brave self-supporting independent life at an age when most of the women of her years were white-capped grandmothers.

Instead of sinking into the position of a dependent female relative, she insisted on earning her own living. This she did as so many women do to-day, by the use of her pen, a rarer profession in those times. The more remarkable thing is that in the face of overwhelming odds she stood for a religion, at a period when old-fashioned Calvinism was still a dominant power. The most remarkable, is her absolute devotion to the public interests, to social service as she saw it.

There were a good many women writers even at that time, some of high merit, but there were few publicists among them. Some espoused this or that "Cause" and gave to it the passionate devotion so natural to a woman's heart. But Anne Royall, while she also was passionately devoted to several well-defined "Causes," was unique in that she kept in view the general situation of her country, political, economic, geographic, and educational, and wrote steadily for thirty-one years on matters of national importance.

It is not a question of whether she was right or wrong—though she was mostly right, as history has proved; but the impressive thing is that this old woman, with "troubles of her own," was overwhelmingly interested in her country and its service. There are not so many, either men or women, of this mind, that we can afford to overlook this sturdy pioneer "new woman." She had virtues, too, good solid Christian virtues of the rarer sort; she visited the sick and afflicted, gave to him that asked, and from him that would borrow turned not away. Even to her own weaker sisters she was a strength and comfort, greatly injuring her own position by this unusual charity. Also she was brave, honest, truthful, persevering, industrious—"manly" virtues these.

But—and here we have the reason why Anne Royall made no greater mark, why she was "unsuccessful," why most of us never heard of her—she attacked great powers, and she fought unwisely. Her abusive writing sounds abominably to-day, but must be judged, of course, by the standard of her time. The worst things she said were not as bad as things Shelley said—as the bitter invective and scurrilous attacks common to pamphleteers of the time. If our newspapers are yellow, theirs were orange in the matter of personalities.

But even then this woman had a keen-cutting weapon, and used it unsparingly. Being alone, with no male relative to defend her; being poor, and so further defenceless; being old, thus lacking weak woman's usual protection of beauty, she had absolutely nothing to fall back on when her enemies retaliated.

This picture of one lone woman defying and blackguarding what was almost an established church, is much like Jack the Giantkiller—with a different result. It was deemed necessary to crush this wasp that stung so sharply; and in 1829, in the capitol city of the United States of America, a court of men tried—and convicted—this solitary woman of sixty as a Common Scold. They raked up obsolete laws, studied and strove to wrest their meanings to apply to this case, got together some justification, or what seemed to them justification for their deeds, and succeeded in irretrievably damaging her reputation.

She was not to be extinguished, however. In 1831 she started a newspaper, with the ill-chosen name of PAUL PRY. In 1836 another took its place, called THE HUNTRESS. And on the sale of these newspapers and her books, the indomitable old lady lived to fight and fought to live till she was eighty-five.

She is well worth reading about. The history of her times rises and lives around her. In her vivid description we see the new rugged country, over which she travelled from end to end; in her accounts of current literature we pick up stray bits of information as to new authors and new words. "Playfulness," for instance, is one which she stigmatizes as "silly in sound and significance," and declares that she does not read the new novels "with the exception of Walter Scott's." More interesting still to most of us is to study over the long lists of her pen-portraits and see our ancestors as the others saw them. Few Americans of three generations but can find some grandfather or great uncle halo-ed or pilloried by this clear-eyed observer.

Miss Porter has done her work well. It is clear, strong and entertaining—this biography. If the writer seems more enthusiastic about Anne Royall than the reader becomes, that is clearly due to an unusual perception of life-values; a recognition of the noble devotion and high courage of her subject, and an intense sympathy with such characteristics.

The discussion as to whether we should or should not teach children the Santa Claus myth pops up anew with Christmas time; and puzzles anew anyone who regards this festival from a religious viewpoint.

If it was a choice between Santa Claus and nothing, we might prefer Santa Claus; but here we have before us three things: first, the basis of fact, the world old festival of the turn of the year, the coming of the sun; second, a history of rejoicing peoples throughout all the ages, keeping up the celebration under changing gods and dogmas; and third, the story of beauty and wonder about the birth of Jesus.

Any child could be taught the meaning of the Coming of the Sun. The growing light, the longer days, the beautiful future of flowers and birds and playing in the grass; the joy of the young year. If we want legends and stories, every religion behind us is full of them; stories of sun-gods and their splendid triumph; stories of the great earth mother and her bounty; stories of elves and gnomes and druids and all manner of fairy tales.

But why avoid our own religion—the first which has emphatically taught Love as the Law of Life—peace on earth and good-will to men. Are we ashamed of our religion or don't we believe it any more? If we do accept it in all the long-told tales of miracle and wonder, then we have stories enough to tell our children; stories of simple human beauty, stories of heavenly glory, stories of mystery and magic and delight.

If we do not wish to tell them these things as literally true; or even as beautiful legends, there remains enough historic foundation to begin with; and enough of the enduring glory of human love to last us a lifetime.

"Christmas is a festival as old as the world, dear child—as old as our human world; historic people have feasted and danced and sung for thousands upon thousands of years, at this time of the year; and offered gifts."

"Because they are happy, dear; because they feel rich and glad and loving now that the sun is coming back. As if Mama had been away—and you could just see her—a long, long way off. You had seen her go—and go—and go—farther and farther; and then she stopped a while—with her back to you—and then all of a sudden she turned round and came toward you! Wouldn't you be glad?"

Then if the child wants to know about the tree and the candles and all the details of ceremony, there are facts and fancies to account for them all.

But if he says, "Why do they call it Christmas, Mama?"—then you must tell him the secret of Christianity—which is love.

Now, can anyone explain—or defend, in face of all this, our preference for a shallow local myth about St. Nicholas, and the corruption of that into a mere comic supplement character; a bulbous benevolent goblin, red-nosed and gross, doing impossible tricks with reindeers and chimneys, and half the time degraded to a mere adjunct of nursery government? Why do we think it beautiful? Or interesting? Or beneficial? The children like it, we say.

Children like what they are used to, generally. Also, like older people, they are prone to like what isn't good for them. They like brandy-drops among sweetmeats, but that is no reason we should supply them.

This brings us to a strange characteristic of most of us; we seem to prefer small cheap shallow outside things to the deep glowing beauty of life. We seem afraid to take life at its splendid best; choosing rather to live in a litter of petty ideas and feelings, and save the big ones for Sundays—or annual holidays.

Yet in our hearts we all love great sweeps of emotion; and children especially. Prof. Thomas, of Chicago, has given us a sidelight on this in his clever book about women, "Sex and Society." He shows how in our long pre-social period we were accustomed to strong excitement, long hours of quivering suspense, mad rushes of blind fear, and orgies of wild triumph. Our nerve channels were like the beds of mountain streams, in dry warm lands; lying shallow or even empty at times; and again roaring torrents. So that nowadays, on the paved levels of our civilized life, the well-graduated dribble of small steady feelings, the organism itself cries out for a change in the pressure.

Children and young people feel this more than older ones; the very old, indeed, resent an unusual emotion. Yet when the young grow restless and fretfully "wish something would happen!" we rebuke them; from the heights of our enforced contentment; and call this natural and healthy feeling a mere "thirst for excitement."

We need excitement. We have a vast capacity for it. It is a most useful thing—this excitement; and we ought to have more of it, much more. These young people are perfectly right in their uneasy feeling that it would be nice to have something happen!

With all this to bank on, why so overlook the splendid possibilities of Christmas? Why continue to make our helpless children's minds the submissive channels for poor worn-out thin old stories? Are there no gorgeous glowing truths in life—real life—now?

Then we tired aged people—born and reared in this atmosphere of cold weariness; shake our heads and say—

That is where we are wrong, and the children are right. They come in new every time. The earth is as young to them as it was to Adam.

If we would but once face the dignity and beauty of childhood instead of looking down on it as we do—then we could take advantage of that constant influx of force, instead of doing our best to crush it down.

It is. If celebrates the real new year; the new-born year, the opening of another season of Life.

Dimly, very dimly, we have glimpsed this now and then, in the old triune godhead of Isis, Osiris and Horus; and in our modern worship of the Madonna and Child.

The time is coming very near when we shall see the meaning of The Child more fully; and make our worship wiser.

What we see in all our thousand homes is "my child." What the doll-taught mother sees is a sweet pretty dressable object; far more time and effort being given—even before its birth—to the making of clothing, than to the making of its constitution or character.

Then we see children as "a care," and a care they are to our worldwide incompetence. How pathetic is the inadequacy of the young mother! She would never dare to undertake to run a racing stable with no more knowledge and experience than she brings to run a family.

Yes, she loves them. And Mother love is so mighty a power that we all love and honor Motherhood—in spite of its obvious deficiencies. But none of these feelings; not even the deepest mother-love, is all that we should give the child.

He needs to be recognized as the forefront of the world—the world of to-morrow—the world we are making.

As we bear and rear him—and her!—as we guide and teach them both, so stand the Men and Women who follow us.

Of course we do the best we can for our own little ones. That goes without saying.

This Young Life, celebrated in our Christian Festival; this New Life,
Better Life, Life to Come, deserves more respect.

And the first meed of honor which we owe to our Successor, is to tell him the truth!

What we are here for, all of us, is to make the world better and the people better. It is an easy and a pleasant game, if we would but give our minds to it. The whole swiftly spreading enchantment of our varied arts and industries is making a garden out of a wilderness; and even the limited and defective education we now offer to our children, makes better people than we used to have.

But what we have done for them is nothing to what we may do! The best brains in the world should proudly serve the child. We should consider him as a nation does its crown Prince—not a mere pet and darling—but a coming Ruler.

Christmas will have a rejuvenation when it is recognized in this sense as the Child's Festival. Every beautiful myth of the past remains to decorate it; every beautiful truth to vivify it. It should be a domestic, religious, civic, national and international festival.

Yes, gifts. There could be no more appropriate testimony to Joy and Hope and Love than these visible fruits. Gifts to the happy child to make him happier. Gifts from the happy child—and the new joy of giving. Gifts everywhere—from each to each—as showing the rich overflow of Love and joy.

And more than that—Gifts from Each to All! There is a custom worth initiating! Not charity nor anything of that sort. Not the mere visiting of the sick and the prisoner. But a yearly practice of giving something to the Community—to show you love it!

If you had been properly taught as a child you would. If you teach our children properly they will. Should we not gratefully recognize the care and service that gives as everything we have? It is the most glaring lesson in life—this universal help of each to all.

Every day of our lives we are served and guarded and generally blessed by—the Community.

It is perfectly easy to teach this to a child. Everything that he sees about him—that is not "a natural object," some of us dead or alive have made. The accumulated services of all the people gone have given us the world as it is; those now here keep it up for us; and we—and our children may build it better.

In the first place they never were paid for it—and are not now—not by a long way. And further—if we had outgrown this temporary custom of paying for this—we should still have to serve each other—to live.

If we were all multi-millionaires—and so perfectly "independent"—why we'd have to have some millionaire sailors and house-builders and blacksmiths—that's all. Their money would build no houses and sail no ships.

That is what Christmas means. It is the Festival of Life. Love and
Service—Loving and Giving—for the Coming Race.

PERSONAL PROBLEMS

Query: "My wife is spending more of my income on dress than I can afford. How can I stop her? G.

Answer: "If your wife was doing her duty as a mother she wouldn't be spending so much money on dress!"

Answer further: Motherhood is "piecework"—it is not done by the hour. The value of a mother to her children is not to be measured by quantity, but by quality. If a mother understood any business thoroughly, she would begin to understand her mother-work better than she does now.

Answer: "She does not have to. She could be a milliner or dressmaker at home just as well as a cook."

Query: "I am about thirty—a woman. I wish very much to be married. All the nice men in our town have left it—or are married. There are thirty or forty more unmarried women than men. What shall I do? X."

Answer: "Leave that town and go to some place where there are more men. Go as a matter of business, earning your own living. Keep well, be as good as you know how, and trust in Providence."

GET YOUR WORK DONE

Get your work DONE, to remember,—
Nothing can take it away,
Then shall the sun of December
Shine brighter than goldenest May.

What is the Spring-time of flowers for?
Why does the sunshine come down?
What are the harvest-day hours for
But fruit? In the fruit is the crown.

Why should we grieve over losses?
Why should we fret over sin?
Death is the smallest of crosses
To the worker whose harvest is in.