Often enough the gazer knows the bitterness of divine discontent, and finds the golden glory but a bar, shutting out G.o.d. In the favorable hour, though, comes the rapture, and the transfiguration; the exquisite, refined feelings seem to find communion with the infinite, and a voice from heaven to say:

_Well done, good and faithful servant._

I have selected this experience of the cultivated English household rather than that of the purely religious life as an example, for the reason that in it the aesthetic side is represented in the soul-hunger, and that the existing conditions of earth are, to a certain extent, taken into account. In the purely religious life, the emotions of the exalted soul have, in the past at least, been p.r.o.ne to exclude the actual conditions of human life from consideration. The thought has been that the earthly existence is travail, and at best a discipline; that the joys of life are vanity, and the mundane problems of life unworthy of the interested attention of the heaven-seeking soul.

Modern religious theories have modified this point of view, but certainly in some sects still the aesthetic value of existence is almost contemptuously discarded by religion. I have taken the beautiful lives of the Wordsworthians as an example, also because the religious element is so manifestly cherished and cultivated in them.

It is intended in them that art and G.o.d should work together, or, more accurately, the precept is that the aesthetic side of humanity is one of the n.o.blest manifestations of the infinite within us. It is significant in this connection that though art has often reached its apogee in periods of moral decay, the ruin of the nation, thus robbed of spiritual vitality, has soon followed, in spite of the glory of its sculpture and canva.s.ses. But that is a mere interjection. The point I wish to suggest is this: The sane soul recognizes, when face to face with truth, that what we see in the glory of the sunset, when we think we walk with G.o.d, must be, in order to be of value, an inspiration based on the conditions of mundane life. Without this, prayer and adoration become a mere nervous exhalation, reaching out for something which has no more substance than an _ignus fatuus_. The old saints who lived and died in prayer, ignoring human relations, seem to us to-day to have been wofully deluded. They yearned to be translated from a world to which they had contributed nothing but the desire to be holy.

This desire is of the essence of the matter; and so we consent to give their reverences the benison of our distinguished consideration. But aspiring souls, as evidenced by the aesthetic man and woman of culture, presently perceived the error. They recognized that aspiration, to be vital, must start with a conception of the world as it was, and seek a realization of the world as it might be, and that in this seeking lay service to G.o.d and preparation for heaven. Proceeding they fixed on unselfish human love and on beauty as the motive of their creed, and endeavored to live lives animated by these principles. This creed has been the real creed of aspiring humanity during the past century and a half, and it still seems sufficient to many. There have been diverse differences of application and administration in connection with it, according as the pendulum swung more or less near to one or the other of the two cardinal points of faith, unselfish love, or exquisite beauty. There have been some who, in their desire to make the relations of man toward those with whom he lived and whom he loved more ideal, have been disposed to ignore the claims of color and elegance; and there have been others so eager in their allegiance to the cause of beauty that they have exalted sense and emotion at the expense of unselfishness and purity. Essentially, however, the ideal life of the modern centuries has sought to develop the individual soul by stimulating its faculties to cherish self-sacrificing devotion to familiar friends, aesthetic appreciation of form, color and sound, and exquisite personal refinement. The Christian life, in its highest form, from this amalgamation of human traits, has constructed an ideal for the soul founded on something tangible and substantial in human consciousness. When the Christian said, "O G.o.d, make me pure and n.o.ble," it has been no longer necessary to rhapsodize on a heaven concerning which he knew nothing, and to disclaim all interest in this earth. On the contrary, he has appreciated that conceptions of the ideal must be based on human conditions or they cease to be intelligible, and that the soul which seeks G.o.d can reach him only through faithfulness to a method of life, the aim of which is to make the best use of earth and its possibilities.

Beautiful as have been the lives which have resulted from this aesthetic spirituality, the world has been beginning to realize, during the last twenty-five years, that this is a creed partially outworn, or, rather, a creed hampered by its limitations. In taking its suggestion for the ideal from the world, n.o.ble society chose to accept economic conditions as they were, and to fashion an ideal which necessarily shut out the larger portion of humanity from the possibility of attaining it. The aesthetic satisfaction which we draw from the sunset is due to the pleasure which conscience feels in its allegiance to an ideal of its own devising, and seeing G.o.d is only another term for the solemn identification of man's aspirations. The Wordsworthian soul, as interpreted by his followers, a.s.sumed that the political conditions of society were always to remain the same, or, more accurately speaking, it accepted those conditions as permanent and continuously inevitable. In other words, it did not foresee democracy. In short, its ideal was essentially aristocratic and exclusive, and it continues so stubbornly in the present day in many circles. To be sure, it has included and continues to include in its formula the carrying of soups, jellies, coals, and blankets to the poor, and the proffering of educational advantages to the ignorant, but it never has predicated, as essential to the world's true progress, such fundamental changes in the social status of society as would involve the annihilation of cla.s.s distinctions and a greater general happiness for the ma.s.s of humanity. To be sure, there have always been individual philanthropists, who insisted upon these changes as vital, but they have been ignored by the leaders of ideal thought as visionary enthusiasts, or maligned as disturbers of permanent society. It has been the struggle of democracy itself that has been the chief revealer of a new vision in the sunset, until now, at last, the soul in search of the ideal appreciates that it does not walk with G.o.d unless it sees in the saffron glory its own sympathy with these new conditions.

The development of this recognition has been tolerably swift in certain directions. New hospitals, new colleges, college settlements among the poor, are concrete evidences of the modern spirit, and equally significant, if less heralded, are the faithful, zealous labors of physicians, teachers, clergymen, and the host of workers in various lines of industry, where the earnest, self-sacrificing work done is rarely if ever paid for, in dollars and cents, commensurate with its value. The serious energy of the best humanity, instead of pluming itself in the seductive contemplation of aesthetic beauty, seems rather to be celebrating the apotheosis of dirt. It feels that the cleansing of the physical and moral filth from our slums, the relief of appalling ignorance and superst.i.tion, the combating of political dishonesty and the checking of private greed are more to be desired at this time than great marbles and a great literature. Or, rather, perhaps, it seems probable that great marbles and a great literature will not come to us until the leaven of this new ideal expresses itself in the truths of art. The sane, aspiring soul can no longer be satisfied unless it recognizes the inevitableness and the pathos of democracy and adjusts its human perspective accordingly.

The world of vested rights and wealth is still reluctant to accept this new aestheticism, and the soul in search of the ideal will find the allurements of aristocratic culture still insisted on as the secret of n.o.ble living. Social arrogance and the exclusive tendencies of cla.s.s are slow in yielding to the hostility even of republican forms of government. In this country parents who profess to be Americans still choose to send their children to private instead of to the public schools, in order to separate them from the ma.s.s of the people. The doctrine of social caste, thus early impressed upon the youth of both s.e.xes, serves to produce a cla.s.s of citizens who are not really in sympathy with popular government. If one questions sometimes the depth of purpose of highly evolved man, and doubts the existence of G.o.d, it is because of the lavish wantonness of living of some of the very rich in the presence of the thousands of miserable and wretched creatures who still degrade our large cities. But there is this to be said in this connection: This new aesthetic ideal is at least partially the fruit of the awakening of humanity to a keener appreciation of the conditions of human life; but its progress is made certain by the coming evolution of democracy, which slowly but surely will overwhelm the aristocratic spirit forever, even though aestheticism, as realized by the arrogant and exclusive, perish in the process. The ideal life to-day is that which maintains the n.o.blest aims of the aspiring past, cherishing unselfishness, purity, courage, truth, joy, existence, fineness of sentiment and aesthetic beauty; but cherishes these in the spirit and for the purposes of a broader humanity than the melting soul has. .h.i.therto discerned in the sunset, the ocean, or the starry heavens. There are among us men and women living in this spirit of idealism, and they, O, my correspondents! are the first-cla.s.s pa.s.sengers.

To _A Modern Woman_ with Social Ambitions. I.

In the first place let me a.s.sure you that I am in sympathy with you. I am not one of those unreasonable philosophers who would have every wife merge her ident.i.ty in that of her husband, and every spinster who has decided not to marry relegated to obscure lodgings with a parrot and a dog. My sentiments recognize the justice and the value of the emanc.i.p.ation movement by means of which woman has obtained freedom to arrange her life conformably to her own ideas as to what is salutary and entertaining for her as an individual, whether she be married or single, beautiful or plain. In homely phrase the world has become woman's oyster, and, save for the little matter of the ballot, a restriction concerning which the subject-matter of this letter does not require me to agitate you, every woman is at liberty to open her oyster according to her own sweet will. Filial limitations and the other circ.u.mstances of her environment must prohibit this and make desirable that manner of living, just as in the case of man; but to all intents and purposes, if she be clear-headed and ambitious, she is free to do what she chooses in the way she chooses, whether it be to preside over a drawing-room exquisitely, to guide a woman's club to grace and glory, to renounce the world for the sake of art and a studio, or, it may be, to combine all these occupations in one seething round of tense existence which, according to the const.i.tution of the subject, is liable to terminate abruptly in nervous prostration or, baffling the predictions of the doctors, to continue indefinitely unto hale and bright-eyed longevity. In brief, I make my best bow to the modern woman; I admire her and am stimulated by her. Indeed, I take her so seriously in her endeavor to be independent that I am almost ready to let her stand up in an electric-car or other overcrowded conveyance. I have on occasions even made so free as to bend forward in the theatre and, lacking an introduction, ask her to take off the high hat which obscured my view of the stage. Verily, these are piping times of progress for woman, as every one knows, and I am glad to put on record as a philosopher that I approve of and am edified by them.

So much, my dear correspondents, to a.s.sure you of my sympathy and my distinguished consideration. There are five of you, but three out of the five--a maid almost hoping always to remain one, a wife almost sorry that she is one, and a widow almost certain that she never will be anything else--have written to me as the result of what is known colloquially as the dumps. That is to say, you have become socially ambitious from stress of circ.u.mstances, because your dolls are stuffed with sawdust. But for the letters of Numbers 4 and 5 I should be tempted to adopt the manner of a French philosopher and dismiss you with this piece of counsel: Love some one else. Numbers 4 and 5, respectively, a wife thoroughly happy in the wedded state, and a radiant, able-bodied spinster haughtily unconcerned about love and lovers, are not to be answered by such a simple gallicism. The frame of mind of these two last-mentioned ladies was evidently not induced by disappointment; they are not seeking social activity as an antidote to care or as a mere occupation to consume time. Their letters clearly indicate to me a consciousness of stored-up capabilities and an ambition to display them. Devoted as Number 4 obviously is to her husband, it is no less clear that she is not content to be regarded merely as his wife. Similarly, Number 5, though serene at the prospect of living without a mate, still cherishes the intention of preserving her ident.i.ty. In other words, each is imbued with the desire to make her individuality felt in the world. It is in the interest of this justifiable and laudable ambition that I take my pen in hand to compose an answer. The const.i.tuency to which Numbers 4 and 5 belong is large and constantly increasing. There are thousands of women without a grievance against Cupid whose bosoms are aching with the desire for ident.i.ty, and it is to them, as represented by you, that I address myself.

Your photographs, furnished as evidence of good faith in accordance with my requirements, lie before me as I write. Yours, Number 4 (the wife thoroughly happy in the wedded state), is suggestively typical of American womanhood. I have merely to utilize my mind's eye in order to behold you in the living flesh, tall, graceful, spare, and willowy; earnest and piquant in expression, with an air which suggests both the desire and the determination to accomplish great things, including no less a range than the probing of the secrets of the infinite, and the supplying of an ideal domestic dinner. Though willowy still, you have a plumper person than before you were married, and your face has lost the Amazonian tense look which it sometimes wore when you were a maid.

Your eyes are bright with happiness, and a shrewd humor plays about the corners of your mouth; humor indicating, perhaps, that you find the world less sorry and more alluring than you did in the days when, grandly aspiring, but a little ignorant, cynical, and severe, you were waiting for an ideal lover to come and lift you from this humdrum, vulgar sphere to the stars. In other words, you have a drawing-room, such as it is, and a baby such as never was, and a husband whose faults (all of which you know) are more than balanced by his virtues, so that you are able to love him devotedly with your eyes open, and thus preserve your self-respect as an intelligent modern, and yet satisfy that primal need of your nature, the capacity for adoring affection. I see you thus in the living flesh, and I see you presently lost in engaging thought. You are saying to yourself some such words as these: "Everything is running smoothly. Alexander's (husband's name) affairs are on a satisfactory financial basis; baby is well, and has cut all her first teeth; the servants seem to be satisfied with us; and now is my chance to do something. What shall it be?"

[_Note._--"Give an afternoon tea," e.j.a.c.u.l.a.t.ed Josephine, to whom I was reading what I had written.]

I have no doubt that my wife is right. That is the first thing you would be likely to do. It is the never-failing resource of the young bride and the aged matron alike when p.r.i.c.ked by the spur of social activity. Out go the cards of invitation, thin bread and b.u.t.ter is cut, and presently, on the appointed day, a file or a throng, according to weather and circ.u.mstances, of petticoats goes into and from the house, and when the last skirt has disappeared you breathe a sigh of relief and self-congratulation. "Thank heaven, that is over, and I can start afresh with a clear conscience and an erect head."

Marvellous are the ways of the modern woman. It is thus that she settles with her social creditors and wins a tranquil soul. What costs less subtle man canvas-back ducks and cases of wine is accomplished by the aid of a few tea-leaves and slices of thin bread and b.u.t.ter. And then her slate is clear, and she can afford to sink back for a decade into social greediness or inactivity, as the case may be, proud and self-satisfied as a peac.o.c.k.

Her slate, not yours, Number 4. Mrs. Alexander Sherman let me call you by way of convenience, for a mere number suggests convict life. As Josephine has intimated, you would probably begin with the tea, but the last visitor would leave you only temporarily exhilarated. Within a week carking, though praiseworthy, care would return, and you would be asking yourself, "What shall it be next?"

I hear some bluff and old-fashioned man exclaim, "Let her look after her husband and children, and attend to her domestic duties." Do not be concerned by this superficial jibe, dear madam. I am here to defend you, and I would be the last person in the world to aid and abet your aspirations if I were not confident that you are a thoroughly devoted wife and mother. Let me silence this stuffy censor at once by informing him that in the interest of your baby you have familiarized yourself with the laws of hygiene and the latest theories of education, and that in no establishment among your contemporaries of equal means is a better or more punctual dinner served. If I did not believe this to be the case, I would have nothing more to do with you, philosophically speaking.

I am taking for granted, too, that you are not nursing your social ambitions in the same nest with a faith in your own artistic genius.

If you believe yourself to be an undiscovered queen of tragedy or an undeveloped poet or sculptor, or feel yourself inspired to write a novel or a play, please consider our correspondence at an end. In such a case, the rest of this letter is not for you. Not because I doubt your genius, but because I am certain that though artistic talent may continue to flourish in spite of a husband and a baby, it must inevitably languish and grow feeble when coupled as a running mate to a career of general, elegant, social usefulness such as I know you aspire to. If you possess artistic genius, or feel that you cannot be happy without testing your own talent in this respect, be satisfied to give one afternoon tea, and then practically renounce social initiative, unless you are prepared to alienate your husband, neglect your baby, or go to an asylum as a victim of triple-distilled nervous prostration. a.s.suming, then, that you are simply eager to help in working out the problems and fulfilling the destinies of your native civilization with benefit to society and credit to yourself, I see you again in your drawing-room a few days after your preliminary tea, inquiring what you are to do next. I see, too, disporting themselves in your thought, the images of the brilliant women of France of a century ago--such women as Madame de Stael, Madame Recamier, Madame Roland, and others, who influenced affairs of state by their intelligence and social graces. It may be that they have been alike your inspiration and your despair. You would fain follow in their footsteps, but feel a washerwoman as compared with them. Your ambition does you credit, Mrs. Alexander Sherman, and also, begging your pardon, your humble-mindedness. But there is no occasion for you to push either frame of mind to an extreme. Indeed, whether you be a washerwoman or not as compared with these ladies, they were not altogether admirable. I am writing to you as a woman thoroughly happy in the wedded state. You will recollect that of no one of those charming creatures could a similar statement be truthfully made.

Madame Recamier's husband was three times her age. He offered, poor man, to consent to a divorce in order to allow his cherished wife to marry another; but she, out of pity for him in his adversity, for he had lost both royal favor and his estate, refused to take advantage of his magnanimity. Madame Roland told her husband, who was some twenty years her senior, her love for Buzot in order to protect herself from herself, and did not allow her feelings an outlet until, every possibility of meeting her lover having been removed by her death-sentence, she could express her pa.s.sion without violation of duty. Very pretty behavior, but not exactly ideal marital relations, Mrs. Alexander Sherman. They should be taken into account in any comparison which you feel disposed to make between yourself and the ladies in question.

And yet I would not have you fail to appreciate at their full worth the exquisiteness of the heroines of the French salons; the grace and nicety of their manners, the brilliancy of their intelligence, and the thoroughness of their accomplishments. I have given you credit for recurring to them instinctively as models of form, and I should grieve to think that my reference to your superior domestic happiness should lead you to think your humility amiss. Do you know the President of any woman's club who reminds you, by her grace, her nicety, her brilliancy, and her thoroughness of what you imagine Madame de Stael, or Madame Recamier, or Madame Roland to have been? Possibly your patriotism, or even your sincere convictions, would induce you to answer this inquiry in the affirmative; and, indeed, I am ready to admit that we may have their counterparts among us; but certainly the country is not overrun with them, and I have no doubt that so discriminating a person as I imagine you to be will agree that the modern woman is often tempted to seek leadership on the strength of b.u.mptiousness, smart ignorance, and that bustling spirit which those who possess it like to hear described as executive ability, instead of by virtue of the talents and graces of old aristocratic society.

I quite realize, on the other hand, that the conditions under which you live are very different from those which existed when the brilliant and fascinating women whom I have specified, and others resembling them, flourished. They were, of course, the quintessence of civilized society, a small coterie living in the atmosphere of courts, seeking to control events by the force of their engaging personalities. I am writing to you, not as a member of a choice and select organization, from which most women were excluded by reason of their nothingness, but as the representative of a large and growing const.i.tuency which is open, in theory at least, if not practically, to the whole world of womanhood. For us, certainly, courts and their atmosphere exist no longer, and the opportunities afforded women by republican inst.i.tutions to influence the course of political events are slight; but in many respects the outlook of modern woman upon life is essentially broader and no less interesting than the horizon of the mistress of the French salon. Of necessity it is less exclusive and more humanitarian, and by reason of the emanc.i.p.ation of woman as a social factor it includes consideration of the whole range of educational, philanthropic, and aesthetic interests in which democratic civilization is concerned. It seems indeed a long cry from the picturesque experience of a clever and fascinating Madame de Stael, braving the enmity of a Napoleon, or a Madame Roland reading her Tacitus and her Plutarch in the prison of St. Pelagie, to the nervous, bustling, afternoon-tea-frequenting, problem-hunting modern woman of workaday, social proclivities. And yet, I would not have you despair merely because your surroundings lack the color which irradiates their careers. To be different is not necessarily to be inferior. The influence of a n.o.ble and beautiful woman may be no less real and no less worthy of emulation in these days of comparatively humdrum world-stage effects and common conditions. But it will be just as well for you, whenever you are tempted to swell with conscious pride and to fancy yourself abnormally ill.u.s.trious as a consequence--for instance, of being the President of a woman's club, or the triumphant promoter of some reform movement--to stop and whisper to yourself "Madame de Stael," "Madame Recamier."

To _A Modern Woman_ with Social Ambitions. II.

_Note._--My wife, Josephine, interposed again at this point. "I have been trying to make up my mind while you were writing," said she, "what she would do next. I mean this Mrs. Alexander Sherman of yours, or whatever her real name is. That is, supposing she had never written to you and sent you her photograph, and she were left to her own devices. I can't blame her exactly for sending the photograph, because you make it a condition of the correspondence; but I can see from her face that she was glad of the opportunity, and that she hopes you will admire it."

"Well, I have," said I.

"Yes, and I agree with you in your enthusiasm. She is handsome, and interesting looking, and ladylike. I was merely considering what she would be apt to do if she had no philosopher to advise her. She has a glad air as you have stated, indicating that she has no domestic or financial grievances, and I don't believe she thinks herself an artistic genius or intends to write a novel. I think, though, that her first tea would elate her a little. She would be glad it was over, but surprised that so many people came. It would set her thinking, and presently she would give a dinner or two and a luncheon or so, and she would go to other teas and dinners and luncheons, and would gradually become the fashion, so that when her friends and acquaintances wished to entertain they would think instinctively of Mr. and Mrs. Alexander Sherman. I am a.s.suming, of course, that her husband is an amiable being and does not thwart her, and is willing to go to a reasonable number of entertainments. She would be punctilious about her calls, and make a point of appearing to remember people, even if she didn't have the least conception who they were, and would be generally blithe, tactful, and gracious. What is the matter, Mr. Philosopher?

What would you have her do?" I had said nothing to induce this inquiry, but I suppose I must have writhed involuntarily.

"I dare say it's all right. I don't see that she could help it; but it sounds conventional," I answered.

"Of course it is conventional; yet, pray, how is she to avoid conventions? I know you are thinking to yourself that the calls are a waste of time--all men, whether they are philosophers or not, think that. I agree with you that if she were content to shut herself up and be an artistic genius, or merely an every-day wife and mother without social ambitions, she could lead a sane and sufficiently exemplary life without ever owning a visiting card. Remember, though, that this Mrs. Sherman of yours _has_ social ambitions, and does not intend to hide her light under a bushel. I a.s.sume that she is too sensible to make herself a mere slave to her visiting list, but if you intend to advise her not to call on people who have asked her to dinner, and not to practise the polite observances of civilized society all over the world, I wash my hands of her at the start, and hand her right over to you. Besides, I'm only saying what I think from her face she'd be likely to do. You can give her any instructions you please, and--and we'll see if she follows them."

"I have no doubt it's necessary, if you say so," I answered, meekly.

"I shall not venture to offer any radical advice on this point contrary to your judgment. I was merely surmising that the modern woman would find a way to free herself from the manacles of conventional call-paying, which I have heard you yourself declare eat into the flesh and poison the joy of life."

"I have said it in my weary moments," said Josephine, stoutly. "The modern woman uses her common-sense and does not let the manacles hamper her movements; but she knows that she cannot reap social rewards without performing social duties. The modern woman is free, if she sees fit, to disdain social life and all its concomitants and shut herself up in a studio or a college settlement; it is her affair to decide what she wishes to do. But if she decides to be a social promoter and leader, she must continue to call on the people who invite her to dinner, or she is not likely to be asked again."

"I am ready to accept the programme which you have laid out for my correspondent," I replied; "but I should like to know what you mean by social rewards."

"I perceive from your tone, my dear philosopher, that you think I have in mind for your Mrs. Sherman merely a career of social frivolity.

Nothing of the kind. I a.s.sure you that I appreciate the seriousness of her intention no less clearly than you do. I desire to help the poor thing, not to pull her down. I was simply amusing myself by letting her do the things she would be likely to do if deprived of the benefit of your wisdom. But you need not be afraid that I underestimate her.

Her teas, her dinners, and her luncheons are merely a stepping-stone toward higher usefulness. Of course, if she comes to grief without accomplishing anything, it will be her fault, not mine. I am giving her her head, and I trust to her not to lose her mental balance. Shall I go on?"

"Certainly," said I. "I am all attention."

"She is pretty well-known as a social figure by this time. She has more invitations than she can accept, and her name appears frequently in the newspapers as a guest at this and at that entertainment. She is invited to be a patroness of a series of subscription parties, which flatters her, and presently to be a patroness of college theatricals, and of a fair in aid of proletarian infants. It has been her intention to become earnestly interested in something worthy--the education of the blind, for instance--and she is trying to make up her mind what it shall be when she begins to be deluged with applications to take an interest in all sorts of things, educational, literary, and philanthropic. She receives by the same mail a request to be present at a meeting to promote the moral and hygienic welfare of prisoners, and a notice that she has been elected a Vice-President of the American Mothers' Kindergarten a.s.sociation. The next day an author asks for the use of her name for a reading to be given 'under the auspices of leading society women.' One evening the servant brings up a card inscribed Miss Madeline Pollard. 'Who is Miss Madeline Pollard?' she asks herself perplexedly. She concludes that it must be one of the educational or philanthropic people she has met of late; then a sudden flush rises to her cheeks, a flush of half-amused, half-indignant excitement. 'Nonsense, it can't be,' she murmurs; then with a stealthy glance at her husband, but without a word to him, she goes down to meet the visitor. She finds a free-spoken and insinuating young woman with an air of pathos. I will give you their conversation, philosopher." (Here is the dialogue as detailed to me by Josephine.)

_Visitor._ Mrs. Alexander Sherman, I believe?

_Mrs. Sherman (with dignity)._ That is my name.

_Visitor._ Though we have never met, your person is so familiar to me, that I have taken the liberty of calling. I have admired you at a distance for nearly two years, and I feel sure that you will not refuse me the privilege of knowing you in your home and among your domestic a.s.sociations. May I sit down?

_Mrs. Sherman._ Certainly. You have come--er--I don't understand exactly.

_Visitor._ With your permission to ask you a few questions--to obtain an interview.

_Mrs. Sherman (with a manifestation of alarm)._ You are a reporter? An interview for a newspaper? Oh, I couldn't consent on any account. I shouldn't like anything of the kind at all. You must excuse me.

_Visitor (saccharinely)._ I should not think of publishing anything contrary to your wishes.

_Mrs. Sherman._ It would be quite impossible. My husband would be very much annoyed. Besides, it would be so ridiculous. I have nothing to say.

_Visitor._ Mr. Sherman is such a distinguished-looking man. I admire iron-gray hair and mustaches. Indeed, every one would be very much interested in anything you were to say. You are a woman of ideas--a progressive woman. The public is interested in progressive women, and I think such women owe it to the public to let them understand and appreciate them.

_Mrs. Sherman._ But I'm only a private individual. It might be different if I were an author or other public character; though I don't approve at all of people who parade themselves and their ideas in the newspapers. There! I have hurt your feelings.

_Visitor (with her air of pathos)._ No, dear lady. I'm only a little discouraged. If the public wish to know and progressive people refuse to tell them, what becomes of the reporter who is obliged to furnish copy and to obey orders?