CONVERSATION WITH THE MASTER - WORK

By Paulo Coelho

(I continue to transcribe notes from my conversations with J. between 1982 and 1990:)

Coelho	You have tried to make me understand that one must pay attention to life, people, and everything around us. I have the impression that all you ever do is work (at that time, J. was an executive at a Dutch multinational company).
J	Instead of answering your question directly I shall quote from the Indian poet Tagore: “I slept and dreamt that life was joy/ I awoke and saw that life was service/I acted and behold, service was joy.” In fact, through my work I discover life, people, and everything which happens around us. “The only trap I must beware not to fall into, is to think that each day is the same as the next. In fact, each morning brings with it a hidden miracle, and we must pay attention to this miracle.”
Coelho	What is duty?
J	A mysterious word which can have two opposite meanings: the absence of enthusiasm, or the understanding that we must share our love with more than one person. In the first case, we are always making excuses for not accepting our responsibilities; in the second case, duty becomes a form of devotion, of unrestricted love for the human condition, and we begin to fight for that which we want to happen. “I seek to do this through my work: to share my love. Love is also a mysterious thing: the more we share it, the more it multiplies.”
Coelho	But in the Bible, work is considered a type of curse which God has forced on men. When Adam commits the original sin, he hears the Almighty say: “in sorrow shalt thou eat of it all the days of thy life. In the sweat of thy face shalt thou eat bread.”
J	At that moment, God is putting the Universe into motion. Up until that time, all is beautiful, idyllic - but nothing has evolved and, as we mentioned, Adam starts thinking that each day is like another. From then on, he loses the sense of the miracle of his own existence; then the Lord, seeing His creation, understands that he must help him again conquer this sense. “This sentence must be read in a positive way: weariness will turn into nourishment, sweat will be the bread’s seasoning. In this way, everything will converge perfectly, but first, Adam and all human beings must go down the path of mutual understanding.”
Coelho	Why is it that one of man’s great dreams is to one day stop having to work?
J	Because he does not know what it is to spend months and years doing nothing. Either because he does not love what he does; no one wishes to be separated from the woman he loves, no one wants to stop doing that which he loves. Or it is because there is no dignity in his going about his work - he has forgotten that work was created to help man, not humiliate him. “There is an interesting story about this in “The Thousand and One Nights”: caliph Alrum Al-Rachid decided to build a palace in order to demonstrate the greatness of his kingdom. He gathered together the greatest works of art, designed gardens, personally selected the marbles and carpets. Beside the grounds which had been chosen, was a dwelling. Al-Rachid asked his minister to convince the owner - an old weaver - to sell it so that it might be demolished. The minister tried in vain; the old man said he did not wish to part with it. Upon hearing of the old man’s decision, the Court Council suggested he be simply thrown out. - No - responded Al-Rachid. - He will become part of my legacy to my people. When they come to the palace, they will say: he was a man who worked in order to show the beauty of our culture. “And when they see the dwelling, they will say: he was just, for he respected the work of other men.” “The world seems threatening to cowards. They seek the false security of a life void of great challenges, and arm themselves heavily in order to defend that which they think they possess. Cowards are victims of their own egos, and in the end erect the bars of their own prison.”

 

TO THE ONE

To the one who understood her task and her purpose.
To the one who looked at the road ahead, and understood that it was a difficult journey.

To the one who did not make light of those difficulties,
but, on the contrary, made them manifest and visible.

To the one who makes the lonely feel they are not alone,
who satisfies those who hunger and thirst for justice, who makes the oppressor feel as bad as the oppressed.

To the one who always keeps her door open,
her ears listening, her hands working, her feet walking.

To the one who embodies the verses of another Persian poet,
Hafez, when he says: Not even seven thousand years of joy are worth seven days of sadness.

To the one who is here tonight, may she be one with all of us,
may her example multiply, may she still have difficult days ahead,
so that she can do whatever she needs to do,
so that the next generations will not have to strive
for what has already been accomplished.

And may she walk slowly,
because her peace is the peace of change,
and change, real change, always takes time.

(Message from Paulo Coelho to honour Shirin Ebadi at the Nobel Peace Prize Ceremony, Oslo, December 11th 2003).

 

WOMAN'S HERITAGE (4)

After the Revolution, the intimate, stimulating influence of Europe, which the earlier colonists had enjoyed, was for a time almost entirely lost. The new States became extremely provincial; and minds untouched by the larger world always tend to conservatism. Noah Webster, in "A Letter to Young Ladies," published in Boston, in 1790, declared that they "must be content to be women; to be mild, social and sentimental." Three years later the "Letters to a Young Lady," by the Reverend John Bennett, were republished in Philadelphia, after going through several London editions. He placed the qualities to be cultivated in this order: "A genteel person, a simple nature, sensibility, cheerfulness, delicacy, softness, affability, good manners, regular habits, skill in fancy work, and a fund of hidden genteel learning." Through the first half of the nineteenth century these ideals struggled along parallel with the new ideas that were everywhere springing up from the colonial forest experiences of the last two generations.

As conservers of morals and as leaders in higher ideals of life, the advanced women of America came early face to face with two outgrown abuses. One of these was human slavery and the other was intemperance. In attacking these abuses, women had to break with all the traditions that defined their position.

The wealthy and intelligent Englishwoman, Frances Wright, who came to this country in 1818 to attack slavery, found herself doubly opposed because she was a woman speaking in public. Had not St. Paul declared: "It is a shame for women to speak in the church"? Lucretia Mott, born in the Society of Friends in Nantucket, had escaped the full force of this injunction, but even she found, when she attacked slavery in public, that she had invaded a world sacred to men, and she was sternly warned back. Miss Susan B. Anthony also began her public life as a teacher and a temperance reformer. It was only when she found herself helpless, in presence of the prejudices against her sex, that she turned her attention to freeing women from all purely sex limitation in public life.

When the Civil War broke out, the women were ready to do their part. It is quite possible that the names of Clara Barton and Dorothea Dix may be remembered when Grant and Sherman are forgotten. With the establishing of new human values the historian of the future may consider the saving of life and the preventing of misery as more worthy of lasting record than even military genius. These women and their millions of helpers had not the resources of organized government at their disposal; but, instead, they had oftentimes to work against the jealousy of those in authority. At the close of the war, the Sanitary Commission comprised seven thousand aid societies scattered over the country, and it had raised over fifteen millions of dollars. Those women who remained at home, in the absence of fathers and sons for four years, faced all the problems of practical life. Who can estimate the value of training in coöperative work and organization which the Civil War gave to the American women?

In the Civil War, women directly served men; but in the great industrial reorganization which came afterward they served mainly women and children. Here the victories have been won in the press, in the legislative halls, and in courts of law. Working with men, or alone, they have perfected organization, agitated, raised money, printed appeals, and carried cases through the courts, until factories and stores have been made safer, excessive working hours have been cut down, young children have been exempted from labor, many sweat-shops have been closed, and women workers have begun to be organized to care for their own needs. Much has been done; more remains to be done; but the training of the women has gone steadily forward.

These, then, are the forces which have pushed women forward in America: European political and religious persecution, the forest necessities of colonial life, the American Revolution, the struggle with slavery and intemperance, the Civil War, the industrial struggle and the need to protect women and children from capitalistic exploitation. Possibly women have now reached a point in their development where they can turn to public service and to a full realization of their powers and responsibilities without the goading necessity of a great wrong. If not, there are sufficient wrongs still calling to lead them for many years. Intemperance is not yet banished; the negro is not yet freed from the effects of his slavery; working women and children are not yet fairly protected; disease reaps needlessly large harvests; Lazarus still begs at the table of Dives; our public education leaves much to be desired; criminals are badly handled; millions of European refugees come marching into our land needing guidance. Meantime, millions of women are content, because themselves comfortable, and there are some even willing to aid the powers of obstruction.

In these later years, marvelous changes have taken place all over the world. Even in China, official attempts are now being made to leave women free to walk by abolishing the bandaging of infants' feet. In Turkey, women are going out from the harem to participate in public life. In Germany, they are escaping from the exclusive service of the home. In England, they are repeating the cries of the men of 1776 and of 1789: "All men and women are born free and equal." "No taxation without representation." "One person, one vote." In Finland, Australia, New Zealand, Norway and Sweden, women have all the essential civic and political rights of men.

But, as in all human progress, first the ideas of a few leaders change; they shape legislation; and the new organization slowly makes over the practices and then the deep-seated mental and moral habits, which constitute popular prejudices. These old unreasoning feelings still largely dominate us, blinding us to the facts of life and blocking each new advance by which women might pass into the world of free choice and adjustment of their lives as co-workers with men. In the next chapters we must study these present-day conditions in detail.

 

WOMAN'S HERITAGE (3)

From Judaism, Christianity borrowed Eve, with her eternally operative sin, and thus placed all women under a perpetual load of suspicion and guilt. The Founder of the new faith never assumed the responsibilities of a family, and he included no woman among his disciples. Example, even negative example, is often more powerful than precept. Paul, the most learned of the disciples, in his writings, and as an organizer of the Church, emphasized the older Jewish position. In the new organization, women filled only lesser places, while the men settled all points of dogma, directing and mainly conducting the services of worship. Meantime each woman's soul remained her own, to be saved only by her individual actions; therein lay her hope for the future, both on earth and in heaven.

But it was those later developments of belief and practice that gathered around Christian asceticism which placed woman and her special functions under a cloud of suspicion from which she is not even yet entirely freed. Celibacy became exalted; virginity was a positive virtue; chastity, instead of a healthful antecedent to parenthood, became an end in itself; and monasteries and convents multiplied throughout Christendom. Something of shame and guilt gathered around conception and birth, as representing a lower standard of life, even when sanctified by the ceremonies of the Church. From the second century to the sixth, the ablest of the Church Fathers, Greek and Latin alike, formulated statements in which woman became the chief ally of the devil in dragging men down to perdition. We still hear ancestral reverberations of these teachings in all our discussions of woman's place in civilization.

But ideas can only for a time overcome or divert the primitive human hungers, and slowly Mary, Mother of Jesus, won first place among the saints. Celibate recluses who feared to walk the streets for fear of meeting a woman, and who spent the nights fighting down their noblest passions, starving them, flagellating and rolling their naked bodies in thorny rose hedges or in snow-drifts to silence demands for wife and children, threw themselves in an ecstacy of adoration before an image of the Virgin with the Baby in her arms. So Maryolatry came to bless the world.

But even this blessing was not without alloy, for it gave us an ideal of woman, superhuman, immaculate, bowing in frightened awe before the angel with the lily, standing mute with crossed hands and downcast eyes before her Divine Son. She represented, not the institution of the family, but the institution of the Church. Even when she appeared in representations of the Holy Family, Joseph, her husband, was not the father of her child, but his servant.

Chivalry took up this conception, and shaped for us the fantastic lady who stands back of much of modern romantic love. Robbed of her simple, human, pagan passions, she became often an anæmic and unfruitful, if angelic, creature. For the direct and passionate assurances of a virtuous and noble love she substituted sighs and tears, languishing looks and weary renunciations. This sterile hybrid, bred of human passions and theological negations, must be finally banished from our literature and from our minds before we can have a healthy eugenic conscience among us.

The Protestant Revolution went far to restore the special functions of women to respect. Belief in her individual soul, and in its need of salvation through individual choice, was supplemented by the belief that this choice must be guided by her individual judgment. Celibacy ceased to be a sign of righteousness; and the best men and women married. But beliefs cannot be directly destroyed by revolution; they can only be disturbed and modified. The teachings of Paul, Augustine, Tertullian and St. Jerome were still authoritative, and Calvin and Knox reaffirmed many of them. The family was still subordinate to the Church; and marriage still remained a sacrament, with theological significances, rather than the simple union of a man and woman who loved each other. The choice of a mate once made was final, because theological, and it could be broken only with infinite pain and disgrace.

The great political upheaval, which we call the French Revolution, carried in its fundamental teachings freedom and opportunity for men and for women; but like the corresponding revolution in religion, it required time to make adjustments, and so we have been content to live for more than a hundred years in the midst of verbal affirmations which we denied in all our institutional life.

In America, conditions have always been favorable for women to work out their freedom. Among the immigrants who came to our shores before 1840 there were, of course, a few traders, adventurers and servants who hoped to improve their financial conditions; but the leaders, and most of the rank and file, came that they might be free to think their own thoughts and live their own lives. If this selection of colonists, through religious and political persecution, sometimes gave us bigots with one idea, it also gave us people who knew that ideas can change. Along with Cotton Mather it gave us Anne Hutchinson, Roger Williams and William Penn.

Most of these who came in the early days belonged to extreme dissenting sects believing in salvation through individual choice, based on personal judgments. Preaching was exalted at the expense of ritual; and by substituting new thinking for old habits in religion, the American settlers made it less difficult for other adjustments to be made, even in such a conservative matter as woman's position. It is through no accident that Methodists, Friends, Unitarians and the Salvation Army have been much more sympathetic to woman's progress than have the older ritualistic faiths.

And these theological ideas had to be worked out under the material conditions of the New World, which were also favorable to the emancipation of women. Facing primitive conditions in the forest, it became a habit to do new things in new ways. Woman's work and judgment were indispensable; and these picked women showed themselves capable in every direction. They did every kind of work; and when it came to enduring privation or even to starving, they set an example for men.

But while every new movement in ideas always carries with it other radical ideas, the practical difficulties of mental, social and legal adjustment always prevent the full and harmonious development of all that is involved in any new point of view. In the American colonies the need for new adjustments in religion, government and practical living made it inevitable that any very important change in woman's position should linger. In fact, the student of colonial records finds many traces of ultra conservatism in the treatment of women, though the forces had been liberated which must inevitably open the way for her through the New World of America into a new world of the spirit.

And before the quickening influence of the new life had time to become commonplace, the struggle with England began. The Revolutionary period was a time of intense political education for every one. War and sacrifice glorified the new ideas; and even the children and women could not escape their influence. Why then did not the American Revolution pass on to full freedom and opportunity for women? For the same reason that it did not forever abolish slavery in America. The vested interests involved were so many, and the changes so momentous and difficult, that only the most imperative needs could receive attention.

But this does not mean that the interest in a larger life for women was not active or that women were making no advance in self-direction. There is evidence that women like Abigail Adams realized the abstract injustice of their position, and the fact that as early as 1794, Mary Wollstonecraft's "Vindication of the Rights of Woman" was republished in Philadelphia shows that her ideas must have had some currency in America.

 

WOMAN'S HERITAGE (2)

Man's jealousy of his woman as a source of pleasure and honor to himself, and to his family, must have always acted to limit woman's freedom, even while it gave her protection and a secure position in society. With the development of settled government in city states, like Athens or early Rome, the necessity for defining citizenship made the family increasingly a political institution. A man's offspring through slave women, concubines, or "strangers" lived outside the citizen group, and so were negligible; but the citizen woman's children were citizens, and so she became a jealously guarded political institution. The established family became the test of civic, military, and property rights. The regulations limiting the freedom of girls and women were jealously enforced, since mismating might open the treasures of citizenship to any low born or foreign adventurer.

In the ancient Orient, in Greece, Rome, and in later Europe, these stages have been repeated again and again. Woman is first a slave, stolen or bought, protected by sexual interest to which is later added social custom and religious sanction. Early civilization centers around the woman, so that she becomes in some degree the center of the home-staying group. In primitive civilization man takes over woman's most important activities; but she gains a fixed position, protected, though still further enslaved, by political necessities.

But with the increase of wealth, whether in terms of money, slaves, or trade, woman found herself subject to a fourth form of enslavement more subtly dangerous than brute force, lust, or political and religious institutionalism. This was the desire of man to protect her and make her happy because he loved her. He put golden chains about her neck and bracelets on her arms, clothed her in silks and satins, fed her with dainty fare, gave her a retinue of attendants to spare her fatigue, and put her in the safest rear rooms of the habitation. But it is foolish to talk of conscious enslavement in this connection. Rich men and luxurious civilizations have always enslaved women in the same way that rich, fond, and foolish mothers have enslaved their children, by robbing them of opportunity, by taking away that needful work and that vital experience of real life which alone can develop the powers of the soul.

Thus in the Periclean age in Greece, in the Eastern Kingdoms established by Alexander, in Imperial Rome, in the later Italian Renaissance, in France under Louis XIV and Louis XV, in England under the Stuart kings, and in many centers of our own contemporary world, women have given up their legitimate heritage of work and independent thought for trinkets, silks, and servants, and have quickly degenerated, like the children of rich and foolish mothers, into luxury-loving parasites and playthings.

To maintain this luxurious setting for their mistresses, whether wives or irregular concubines, men of the Occident have generally been driven to ever fiercer struggle with their fellows. Thus a Pericles, at the zenith of his powers, facing difficulties which strained and developed all his forces, had for his legitimate wife a woman, bound hand and foot by conventions and immured in her house in Athens. But a man is only half a complete human being, and the other half cannot be furnished by a weak and ignorant kept-woman, no matter how legal the bond. Hence the forces always driving men to completeness and unity drove Pericles away from his house and his legitimate children and his mere wife to find the completion of his life.

In these cases, as elsewhere, demand creates supply, and there were to be found everywhere in Athens able and cultivated foreign women, many of whom had come over from the mainland of Asia Minor; and one of these, Aspasia, became the mistress of Pericles and bore him children. She was no adventuress of the street, but an educated and brilliant woman, in whose home you might have met not only Pericles, but also Socrates, Phidias, Anaxagoras, Sophocles and Euripides.

This is the stage that always follows the period of the luxury-loving wife. It was so in Imperial Rome, in later Carthage, in Venice, and in eighteenth-century France. But the normal human unit is the man and woman who love each other, not these combinations of illegality, law, lust, love and dishonor. Such a triangle of two women and a man rests its base in shame, and its lines are lies, and its value is destruction. So virile republican Rome swept over decadent Greece and made it into the Roman province of Achaia; later the chaste Germans swarmed over the decadent Roman Empire and then slowly rebuilt modern Europe; the ascetic Puritans destroyed the Stuarts; while the French Revolution was the deluge that swept away Louis XVI and put the virtuous, if commonplace, bourgeoisie in power.

So far we have dealt with the position of women as though it depended alone on human hungers, passions and environment; but while these are the driving forces of life, they are very subject to the repressing and diverting power of ideas, working in an environment of economic conditions. These ideas may themselves date back to earlier passions and economic conditions, but they often survive the time which created them, and then they enter into life and conduct as seemingly independent forces. These ideas played a large part, even in the ancient world.

The Jews organized their religious and political practices about a patriarchal Deity ruling a patriarchal state; and their tradition handicapped all women with the sin of Eve, the sin of seeking knowledge. The Greeks, on the other hand, gave woman a splendid place in the hierarchy of the gods, and idealized not only her beauty in Aphrodite but her chaste aloofness in Artemis, her physical strength in the Amazons, and her wisdom in Athena and Hera. They covered the Acropolis with matchless monuments in honor of Athena, patron goddess of their fair city, and celebrated splendid pageants on her anniversaries. So, too, republican Rome, while it gathered its civic life about patriarchal ideas in which the father was supreme, gave women positions of high honor in its religion, whether as deities or as servitors of the gods. In the Niebelungenlied, the Germans bodied forth their splendid conceptions of female beauty, strength and passion in such figures as Brunhilda. These ideas must have done much to offset the physical weakness and functional handicaps of women in the ancient world.

The Christian ideas, which have dominated us now for nearly two thousand years, are generally considered to have been favorable to women. In their insistence on the value of the human soul, and on democratic equality, they have doubtless helped to raise the status of women along with that of all human beings. But, as between man and woman, Christianity has given every possible advantage to men, and has added needlessly to the natural burdens of women

 

 

WOMAN'S HERITAGE (1)

By Earl Barnes

So thoroughly have modern men fastened their attention upon the problems of the immediate present, that one feels driven to justify oneself in taking up an historical investigation of any subject presented in a popular manner. And yet it takes little argument to show that what we shall be depends in large measure on what we are; and that what we are rests back on what we have been. In anything we try to think or feel or do, we quickly reach a limit; and this limit is determined by the original quality of our nervous system plus the training it has received. For here is the curious fact about this instrument of thought and feeling which at once takes it away from comparison with mechanical instruments. Whatever it does, becomes a part of itself, and then helps to determine what it will do the next time and how it will do it. With the making easy of mental operations through repetition, and with the formation of associations based on our choices, it may be truly said that we become whatever we habitually think and feel and do.

Every choice we make is thus literally built into our character and becomes a part of ourselves. After that, the old choice will help determine the new, and we shall find ourselves being directed by all of our past choices, and even by the choices of our ancestors. Since, then, all our earlier selves are continued in us and make us what we are, we are simply studying ourselves when we study the history of our ancestors. If we would go forward, we must first look backward; for we must rise on stepping-stones of our dead selves.

But history is not merely the story of the past. To relate that, would take as long as it took to live it, and the result would be but weariness of spirit. History, to be significant, must select the events with which it will deal; it must arrange these in series that are in accord with the constitution of things; and then it must use the generalizations it reaches to interpret the present, and even to forecast the future. It is obvious that this interpretation will depend on the point of view held by the interpreter.

Hence we must ask in what fundamental beliefs this presentation rests. These are, first, that life tends to move along certain lines that constitute the law of human nature. Just as the infant tends first to wriggle, then creep, then walk, then run and dance, so human nature tends to move upward from savagery through primitive settled life to the complex forms of larger settled units. In this progress, material or economic forces play a large part; but ideas, originally born out of circumstances, but sometimes borrowed from other people, sometimes degenerate remnants of past utilities, also play a large part. The progress we finally make is thus directed by this human tendency, by material circumstances, and by ideas. Sometimes it keeps pretty closely to what seems to us to be upward human growth; sometimes it stagnates; sometimes it gives us perverted products; and sometimes it destroys itself.

Thus it becomes necessary to trace the past experiences of woman that we may see with what heritage she faces the future. She is all that she has felt and thought and done. She started with at least half of the destiny of the race in her keeping. Handicapped in size and agility, and periodically weighted down by the burdens of maternity, she still possessed charms and was mistress of pleasures which made her, for savage man, the dearest possession next to food; and for civilized man, the companion, joy and inspiration of his days.

Of woman's position in early savage times we know only what we can learn from fragmentary prehistoric remains, from the structure of early languages, from records of travelers and students among savages of more recent times; or what can be inferred from human nature in general. Most of this data is difficult to interpret, but it is probable that woman's position was not much worse than man's. It is a bad beast that fouls its own food or its own nest; and the female had always the protection of the male's desire. If she could not entirely control her body, she could still control her own expressions of affection and desire; and, without these, mere possession lost much of its charm.

As keeper of the cave, cultivator of the soil, and guardian of the child, woman, rather than her more foot-loose mate, probably became the center of the earliest civilization. The jealousy of men formed tribal rules for her protection; and to these, religion early gave its powerful sanctions. Thus there came a day when the woman took her mate home to her tribe and gave her children her own name. Even if the matriarchal period was not so important as has sometimes been assumed, woman certainly had large influence over tribal affairs in early savage life.

With the increase in population, and the consequent disappearance of game, man was forced to turn his attention to the crude agriculture which woman had begun to develop. The superior qualities which he had acquired in war and the chase, enabled him slowly to improve on these beginnings and to shape a body of custom which made settled society possible. With man's leadership in the family the patriarchal form of government developed, and man's power over woman was sanctioned by custom and law. The woman was stolen, or bought; and while sexual attraction did not play the continuous part which it plays in developed society, it must have done much to protect women from abuse and neglect, at least during the years of girlhood and child-bearing. It is at this point that our historical records begin.

In the pages of Homer, or of the Old Testament, in Tacitus's "Germania," or in the writings of Livy, we find woman's position well defined. True, she stands second to the man, but she is his assistant, not his slave. She must be courted, and while marriage presents are exchanged, she is not bought. In times of emergency, she steps to the front and legislates, judges, or fights. It is possible in the pages of the Old Testament to find women doing everything which men can do. Even where the power is not nominally in her own hands, she often, as in the cases of Penelope or Esther, rules by indirection. Her body and her offspring are protected; and the Hebrew woman of the Proverbs shows us a singularly free and secure industrial position. Such was the condition in primitive Judea, in early Greece, in republican Rome, or among the Germans who invaded southern Europe in the third and fourth centuries of our era.

 

WHAT IT MEANS TO BE A WOMAN (4)

With a woman, it is quite different. As a girl, the period of puberty produces profound changes; and after that, for more than thirty years she passes through periodical exaltations and depressions that must play a large part in determining her health, happiness and efficiency. In the forties, comes another great change which affects her life to a degree strangely ignored by those who have dealt with her possibilities in the past.

But the great element of uncertainty, always fronting the girl and young woman, is marriage. Marriage for her generally means abandonment of old working interests, and a substitution of new; it brings her geographical change; new acquaintances and friendships; and the steady adjustment of her personal life to the man she has married in its relation to industry, religion, society and the arts. If children come to her, they must inevitably retire her from public life, for a time, with the danger of losing connections which comes to all who temporarily drop out of the race.

A boy, industrious, observant, with some power of administration, studies mining engineering, moves to a mining center and expresses his individual and social powers along the lines of his work until he is sixty. The women who impinge against his life may deflect him from the mines in California to those in Australia, or from the actual work of superintendence to an office; or from an interest in Browning to Tennyson; or from Methodism to Christian Science. The girl with industrious and observant interests studies stenography and type-writing, moves to the vicinity of offices, but is then caught up in the life of a farmer-husband who shifts her center of activity to a farm in Idaho where she must devote herself to entirely different activities, form new associations, think in new terms, respond to new emotions, and adjust herself to her farmer-husband's personality. When, after twenty-five years, she has reared a family of children, and when improved circumstances enable them to move up to the county seat, she confronts many of the conditions for which she originally prepared herself, but with farm habits, diminishing adaptability and diminishing power of appealing to her husband. His powers are still comparatively unimpaired, and as a dealer in farm produce or farm machinery his interests undergo slight change. In general, it may be said that a woman's life falls into three great periods of twenty-five years each. The first twenty-five years of childhood and girlhood is a time of getting ready for the puzzling combination of her personal needs as a human being, her needs as a self-supporting social unit, and her probabilities of matrimony. The second twenty-five years, the domestic period of her life, is a time of adjustments as wife and mother, which may instead prove to be a period of barren waiting, or a time of professional and industrial self-direction and self-support. The third twenty-five years is a time of mature and ripened powers, of lessened romantic interests, and if the preceding period has been devoted to husband and children, it is often a time of social detachment, of weakened individual initiative, of old-fashioned knowledge, of inefficiency, of premature retirement and old age.

On the moral side, as Professor Thomas has so admirably pointed out, women have evolved a morality of the person and of the family, while men have evolved a morality of the group and of property. Since men have had a monopoly of property and of law-making they have shaped laws mainly for the protection of property, and in a secondary degree for the protection of the person. Under these laws a man who beats another nearly to death is less severely punished than one who signs the wrong name to a check for five dollars. Man's katabolic nature and his greater freedom have given him almost a monopoly of crime under these laws which he has made. Offences against the coming generation, against health, social efficiency and good taste have until recently been left to the tribunal of public opinion as expressed in social usage; and here, as we have seen, women are generally the judges and executioners. In this, her own field of moral judgment, woman is idealistic and uncompromising. If one of her sisters falls from virtue she will often pursue her unmercifully. If a man, on the other hand, commits a burglary or forgery her sympathy and mercy may make her a very lenient judge.

In æsthetics, the differences follow the same general law. Women express beauty in themselves; jewels are for their ornament; and rooms are furnished as a setting for themselves. The lives of millions of workers go to the adornment of women. In painting they sometimes excel, but a Madame Le Brun does her best work when she paints herself and her child, and when Angelica Kauffmann would paint a vestal virgin, she drapes a veil over her own head and transfers her features to the canvas. Sculpture and architecture are too impersonal and abstract to attract much attention from women at present. Even a sculptor like Mrs. Bessie Potter Vonnoh finds her truest theme in statuettes of mothers with their children about them.

During the past few years psychologists have paid great attention to secondary sex characteristics of the mind, and doubtless many qualities of the thought and feeling of men and women owe their origin to the same source as brilliant plumage, antlers, combs and wattles. Thus the shy, retiring, reticent, self-effacing, languishing, adoring excesses of maidenhood and the peculiar psychological manifestations of the late forties must probably be understood from this point of view. So, also, must the bold, swaggering, assertive, compelling bearing of youth be interpreted. The shy or modish, dandified, lackadaisical cane-carrying youth is naturally disliked as a sexual perversion.

Women alone, whether individually or in groups, tend to develop certain hard, dry, arid qualities of mind and heart, or they become emotional and unbalanced. Losing a sense of large significances, they become overcareful, saving, sometimes penurious, while in matters of feeling they lavish sentiment and sympathy on unimportant pets and movements.

Men, when alone, become selfish, coarse, and reckless; their judgments become extravagant and their pursuits remorseless.

Thus it is certainly true that men and women supplement each other in the subjective as in the objective life. Man creates, woman conserves; man composes, woman interprets; man generalizes, woman particularizes; man seeks beauty, woman embodies beauty; man thinks more than he feels, woman feels more than she thinks. For new spiritual birth, as for physical birth, men and women must supplement each other.

To be a woman then, is to be for twenty-five years a girl and then a young woman, capable of feeding and protecting herself, possessed of preparing and conserving powers superior to her brothers. After that, for twenty-five years, she is a human being primarily devoted to romanticism, finding her largest fulfilment only in wifehood and motherhood, direct or vicarious; in the last twenty-five years, she should be a wise woman, of ripe experience, carrying over her gathered training and powers to the service of the group. All this time she is, like the man, an incomplete creature, realizing her greatest power and her greatest service only when working in loving association with the man of her choice.