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[Note.– That means she had been leaning over the banisters, listening.]

"A lunch will taste very good," said the reporter.

[Note.– Here he ran up against one of my pet prejudices, and for a moment I almost forgot that I was doing the honors of my own house. I almost said: "Speaking of democracy and culture, my dear sir, I should like to inquire if you have any authority for your use of the word 'lunch'? As employed by the appropriating and the arrogant it has long meant a meal or a bite between breakfast and dinner; but, as used by democracy, it seems to apply to afternoon tea or late supper equally well."]

"We were speaking of the ideal," he continued, addressing my wife, "and I was just saying that only recently had the world of noblest thought and aims begun to recognize that an ideal life must necessarily include interest in and sympathy for common humanity, and that the mere aristocrat of religion, of culture, or of manners, has ceased to be the Sir Galahad of civilization."

"Indeed it must be so," said Josephine, "and the idea is rapidly gaining ground. People used to be satisfied with making charitable donations; now they investigate facts and conditions and give themselves. But it isn't always easy for those who love beauty to avoid shrinking from people and things not beautiful. There is nothing which freezes a sensitive, artistic nature more quickly than dirt and ugliness, and yet the ideal modern soul does not turn away, but seeks to sympathize and to share. Might you not, dear (Josephine was now addressing me, not the reporter), say that the key-note of the ideal life is refined sympathy?"

"It certainly is an indispensable attribute of it," I answered.

"How much easier it is," mused Josephine, as she stirred the oysters in the melting butter, "to wrap one's self in one's own aesthetic aspirations and to let the common world shift for itself. It was possible, once, to do that and believe one's self a saint, but that day has passed forever. It's very hard, though, sometimes, Mr. Reporter. Constant contact with the common world is liable to make one terribly discouraged unless one has abiding faith in the future of democracy."

"I know it; I know it," he replied, eagerly. "We're a depressing lot – many of us. Don't you suppose I understand how the sensitive soul must suffer when it has to deal with some of us? Take the cheap, ignorant, mercenary, city politician, such as disgraces the aldermanic chair of our large cities – there's a discouraging monster for you. There is a host of others; the shallow, self-sufficient, impertinent type of shop-girl, whose sole concern is her finery and her 'fellow'; the small dealer of a certain sort, who adulterates his wares, lies to maintain his cause, and will not hesitate to burn his stock in order to obtain the insurance money; the sordid number who seek to break the wills of their relations who have devised the property to others; the many, too, who make a mess of marriage, and leave wife or husband on the paltriest pleas. I know them well; they are the people, they are humanity, and they can no longer be ignored and loftily set aside as 'the uneducated mass' by those whose finer instincts cause them to live free from these sins. Hard? Of course it's hard, but the best hope for the improvement of society lies in the education and enlightenment of that mass; and this can be compassed only through the efforts and sympathy of the intelligent and refined."

Just then the clock struck midnight. "Bless me!" he exclaimed, every one will be in bed, and what will become of my telegram on the Czar of Russia? Instead of getting three thousand words from you, I have been giving you that number on your own topic."

"For once, then, I have got the better of a reporter," said I.

"But before I give you any supper, Mr. Reporter," said Josephine, "you must acknowledge, too, that the movement is gaining ground, and that the refined and educated are changing their point of view. Think of the hospitals, think of the museums, think of the colleges, think of the model tenements, the schools for manual training and cooking."

"I do acknowledge it; it is grand and inspiring. I have been merely calling attention to the fact that in the search for the ideal their new point of view must become permanent and extend still farther. To counterbalance your facts I could cite others. Think of the doings of the multi-millionaires, their modern palaces, their extravagant entertainments, their steam-yachts, their home-desecrating wives – a lot of third-class passengers, with no more claim to be considered first-class than the alderman and the shop-girl and the other democrats of whom we were speaking a moment ago. Nothing of the ideal there, and they had such a grand chance! Yes, yes, I do admit, madam, that the efforts and progress of the refined and intelligent during the last quarter of a century have been notable and stirring, but democracy has been neglected for so many centuries that it may prove a little ungrateful at first. And here am I, Mr. Philosopher, keeping your train in three sections waiting all this time."

"The oysters are cooked," said Josephine.

"Five minutes for lunch!" cried the reporter.

[Note.– Confound the man! Why should he call my supper a lunch?]

To A Young Man or Woman in Search of the Ideal. IV

That beatific mental condition associated by my midnight visitor, the reporter, with people of alleged cultivation and æsthetic tastes, when in the presence of the beauties or marvels of nature, like sunset, mountain scenery, ocean calm and ocean storm, is doubtless a familiar experience to you. The wonder book of nature is constantly being held up by poet and painter as the source of human ideality, and all the traditions of civilization urge you to attain that degree of artistic development under the white light of which the seals of that book become loosened, and you are able to read in the evening star and the mountain torrent lessons of inspiration and truth. Next to nature in their æsthetic potency are her hand-maids, music, sculpture, letters and painting – briefly, the civilized arts, the medium by which mortals seek to woo and hold fast to beauty. We listen to the gorgeous anthems of the world's most famous composers, and our souls thrill and vibrate with emotion; life seems grand and everything possible. We stand before the greatest marbles and canvasses, and we seem to have truth within our grasp and nature almost subjugated. How exquisitely falls on the senses the sublimity of the lines

Fair as a star, when only one
Is shining in the sky.

We catch a glimpse there of what we call heaven. Is there any more satisfactory occupation for a thirsty soul than to scan the fairness of the twilight heavens when the evening star shines alone and the saffron or purple glories of the departing day irradiate the west?

Noi andavam per lo vespero attenti
Oltre, quanto potean gli occhi allungarsi,
Contro i raggi serotini e lucenti.

So wrote Dante in immortal verse, to portray the æsthetic value of a kindred experience.

I selected those lines of Wordsworth because he, of all the poets, suggests more ostensibly in his verse deliberate pursuit of the ideal. Shelley, indeed, reveals a bolder purpose to unmask the infinite, but his mood is oftener that of an audacious stormer of heaven than of a reverent seeker for perfect truth. We feel in Wordsworth a conscious intent to distill from the study of nature and of man a spiritual exhalation, which would enlighten him and enable him, by force of his poetic gifts, to enlighten us as to how best to live. When we think of him, we see him amid the exquisite scenery of his favorite lakes, walking in close communion with God; discerning the manifestations of the infinite in the mountain and the wild flower, in the splendor of the storm and the faithful doings of the humblest lives.

Ever since he wrote Wordsworth has been the patron saint of introspective souls. In his poetry they have found not merely suggestion but a creed. The poet himself was at heart an enthusiast and a revolutionary, and his worship of quiet beauty and subjective refinement was the expression of a design broader and deeper in its scope than many of his followers have been willing to adopt. He revealed not merely the æsthetic significance of the contemplative life which substitutes soul analysis, with God in nature as a guide, for the grosser interests of the flesh, but also the unholiness of class distinctions and of the indifference of man to his fellow-man as distinguished from himself. The followers of Wordsworth were, for the most part, prompt to accept the first without including the second and equally fundamental tenet of his philosophy. What, a quarter of a century ago, was the ordinary practice of the cultivated and refined, who had been stirred either directly or indirectly by the teaching of the great poet to adopt contemplation as the key-note of their daily lives? Their greatest number was in beautiful, rural England; but the spiritual atmosphere breathed by them soon found its way across the Atlantic, and served to exalt and modify the ever moral inclinations of New England.

Picture, if you will, the model country house of the English country gentleman of comfortable means and refined tastes. To begin with, the structure itself is charming; time has bestowed upon it picturesqueness, and art has made it beautiful with the simple but effective arrangement of vines and flowers. There is nothing of the vileness of earth at hand to mar or offend. The proprietor himself, an elder son, has been left with a competence; no riches, but sufficient to enable him to pursue his literary or other refined interests without molestation from pecuniary cares. The interior is tasteful and æsthetically satisfying; the spacious, comfortable rooms contain all that is desirable in the way of upholstery, ornaments, books, and pictures. The large drawing-room windows command a fair expanse of velvet lawn, flanked by stately trees. Beyond lies an undulating acreage of ancestral metes and bounds, rich in verdure and precious with associations. Here lives our gentleman the greater portion of the year; lives aspiringly according to his Wordsworthian creed. He eschews or uses with admirable moderation the coarser pleasures and vanities of life. Unselfishness, gentleness, and nicety of thought and speech are the custom of his household. He himself finds congenial occupation in literary or scientific research, in the hope of adding some book or monograph to the world's store of art or knowledge. His wife, in co-operation with the church, plays a gracious part among their tenants or among the village sick and poor, teaching her daughters to dispense charity in the form of soup, coals, jellies, and blankets. Parents and children alike, jealously intending to attain holiness and culture, continuously take an account of their individual spiritual successes and failures, and though they hold these auditings with God in the church, they renew them often under the inspiring influence of nature.

The Curfew tolls the knell of parting day,

or, as Dante expressed a similar conception,

'Twas now the hour that turneth back desire
In those who sail the sea, and melts the heart
The day they've said to their sweet friends farewell,
And the new pilgrim penetrates with love,
If he doth hear from far away a bell
That seemeth to deplore the dying day.

This is the hour when the Wordsworthian spirit, refined, conscientious, aspiring, beauty and duty loving, sees through the splendor of the lucent, saffron sky, heaven open, and the angels of God ascending and descending. Not always is the vision so adorable. Often enough the gazer knows the bitterness of divine discontent, and finds the golden glory but a bar, shutting out God. 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 æsthetic 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 prone 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 æsthetic 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 God should work together, or, more accurately, the precept is that the æsthetic side of humanity is one of the noblest 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 canvasses. 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 God, 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 æsthetic 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 God 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, æsthetic 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 God, make me pure and noble," 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 God 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 æsthetic 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, noble 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 æsthetic 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 God is only another term for the solemn identification of man's aspirations. The Wordsworthian soul, as interpreted by his followers, assumed 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 class distinctions and a greater general happiness for the mass 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 God 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 æsthetic 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 superstition, 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 æstheticism, and the soul in search of the ideal will find the allurements of aristocratic culture still insisted on as the secret of noble living. Social arrogance and the exclusive tendencies of class 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 mass of the people. The doctrine of social caste, thus early impressed upon the youth of both sexes, serves to produce a class 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 God, 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 æsthetic 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 æstheticism, as realized by the arrogant and exclusive, perish in the process. The ideal life to-day is that which maintains the noblest aims of the aspiring past, cherishing unselfishness, purity, courage, truth, joy, existence, fineness of sentiment and æsthetic beauty; but cherishes these in the spirit and for the purposes of a broader humanity than the melting soul has hitherto 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-class passengers.

To A Modern Woman with Social Ambitions. I

In the first place let me assure you that I am in sympathy with you. I am not one of those unreasonable philosophers who would have every wife merge her identity 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 emancipation 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 circumstances 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 constitution 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 assure 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 circumstances, 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 identity. 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 constituency 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 identity, 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," ejaculated 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 pricked by the spur of social activity. Out go the cards of invitation, thin bread and butter is cut, and presently, on the appointed day, a file or a throng, according to weather and circumstances, 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 butter. 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 peacock.

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. Assuming, 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 Staël, Madame Récamier, 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 Récamier'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 passion 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 Staël, or Madame Récamier, 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 bumptiousness, 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 constituency 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 institutions 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 emancipation of woman as a social factor it includes consideration of the whole range of educational, philanthropic, and æsthetic interests in which democratic civilization is concerned. It seems indeed a long cry from the picturesque experience of a clever and fascinating Madame de Staël, braving the enmity of a Napoleon, or a Madame Roland reading her Tacitus and her Plutarch in the prison of St. Pélagie, 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 noble 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 illustrious 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 Staël," "Madame Récamier."

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."