claim she should drop. She is rather the logical result of these notions, their extreme expression. She has, however, had an enormous influence in keeping them alive in the great slow-moving mass of women, where the fate of new ideas rests and where they are always tried out with extreme caution. Without her the vision of enlarging and liberalizing their own particular business to meet the needs of the New Democracy which so exalted the women of the Revolution, would not to-day be as nearly realized as it is. To speak slightingly of her part in the women's movement is uncomprehending. She was then, and always has been, a tragic figure, this woman in the front of the woman's movement—driven by a great unrest, sacrificing old ideals to attain new, losing herself in a frantic and frequently blind struggle, often putting back her cause by the sad illustration she was of the price that must be paid to attain a result. Certainly no woman who to-day takes it as a matter of course that she should study what she chooses, go and come as she will, support herself unquestioned by trade, profession, or art, work in public or private, handle her own property, share her children on equal terms with her husband, receive a respectful attention on platform or before legislature, live freely in the world, should think with anything but reverence particularly of the early disturbers of convention and peace, for they were an essential element in the achievement.

The great strength of the radical program is now, as it has always been, the powerful appeal it makes to the serious young woman. Man and marriage are a trap—that is the essence the young woman draws from the campaign for woman's rights. All the vague terror which at times runs through a girl's dream of marriage, the sudden vision of probable agonies, of possible failure and death, become under the teachings of the militant woman so many realities. She sees herself a "slave," as the jargon has it, putting all her eggs into one basket with the certainty that some, perhaps all, will be broken.

The new gospel offers an escape from all that. She will be a "free" individual, not one "tied" to a man. The "drudgery" of the household she will exchange for what she conceives to be the broad and inspiring work which men are doing. For the narrow life of the family she will escape to the excitement and triumph of a "career." The Business of Being a Woman becomes something to be apologized for. All over the land there are women with children clamoring about them, apologizing for never having done anything! Women whose days are spent in trade and professions complacently congratulate themselves that they at least have lived. There were girls in the early days of the movement, as there no doubt are to-day, who prayed on their knees that they might escape the frightful isolation of marriage, might be free to "live" and to "work," to "know" and to "do."

What it was really all about they never knew until it was too late. That is, they examined neither the accusations nor the premises. They accepted them. Strong young natures are quick to accept charges of injustice. To them it is unnatural that life should be hampered, that it should be anything but radiant. Curing injustice, too, seems particularly easy to the young. It is simply a matter of finding a remedy and putting it into force! The young American woman of militant cast finds it is easy to believe that the Business of Being a Woman is slavery. She has her mother's pains and sacrifices and tears before her, and she resents them. She meets the theory on every hand that the distress she loathes is of man's doing, that it is for her to revolt, to enter his business, and so doing escape his tyranny, find a worth-while life for herself, and at the same time help "liberate" her sex.

And so for sixty years she has been working on this thesis. That she has not demonstrated it sufficiently to satisfy even herself is shown by the fact that she is still the most conspicuous of Uneasy Women. But that she has produced a type and an influential one is certain. Indeed, she may be said to have demonstrated sufficiently for practical purposes what there is for her in imitating the activities of man.