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society is not the same. Their education ought not to be the same. Man is not a woman in trousers; woman is not a man in petticoats. Neither is a model to be imitated by the other, neither is the standard by which the other is to be measured. A masculine woman and a feminine man are equally abhorrent to nature; they are abnormal specimens of the race. This truth, that man and woman do not duplicate but do complement each other, which Tennyson and Longfellow have put in poetry, Mr. Frederic Harrison has put in almost equally beautiful prose:

Who now wishes to propound the idle, silly question - which of the two is the superior type? For our part, we refuse to answer a question so utterly unmeaning. Is the brain superior to the heart, is a great poet superior to a great philosopher, is air superior to water, or any other childish conundrum of the kind? Affection is a stronger force in women's nature than in men's. Productive energy is a stronger force in men's nature than in women's. The one sex tends rather to compel, the other to influence; the one acts more directly, the other more indirectly; the mind of the one works in a more massive way, of the other in a more subtle and electric way. But to us it is the height of unreason and of presumption to say anything whatever as to superiority on one side or on the other. All that we can say is that where we need especially purity, unselfishness, versatility, and refinement, we look

to women chiefly; where we need force, endurance, equanimity, and justice chiefly, we look to men.1

The first chapter of Genesis gives the Hebrew conception of manhood and womanhood, the second chapter of Genesis the Hebrew conception of marriage.

We have lost much out of our Bible by our unwise literalism, by insisting that there is no poetry, no fiction, no legend, that all is prosaic fact; that only Gradgrind could have written the Bible and only Gradgrind can interpret it. Let us read this second chapter of Genesis as we should read it if we found it in any other literature than the literature of the Hebrew people.

Man is in a garden, in the days of innocence, before sin, before temptation, before society exists, before cities are built or work is begun. He is lonely, this man in this garden, and the good God brings to him one animal after another for companionship. He is to christen and to name them. The horse comes saying: "I will bear your burdens."-" Will you bear my sorrows with me?"-"No! I cannot do that." The dog comes: "I will watch by your side."— "If I am sick, will you nurse me back into life?"

1 Frederic Harrison, Realities and Ideals, p. 91. In some details I should put the contrast differently. Thus, I think, in a certain type of endurance woman is superior to man.

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-"No! I cannot do that." The cat comes: "I will lie in your lap, and you shall caress me." "And will you caress me in turn?” "No! I cannot do that." The bird comes: "I will sing sweet songs to you."- "Will you rejoice with me?"—"No! I cannot do that."

The man turns from the animals whom he has christened and says to his Father: "None of these is a companion to me"; and the good God says: "No, for you are not yet finished. You are only half made; you are only half a man; you have only half a life. Wait! See! Out of your very side I will take her who shall be your comrade. She shall bear your sorrows with you, and you shall bear hers. She shall give you strength to carry your burdens, and you shall carry hers. She shall watch by you in time of your sickness, and you shall watch by her. She shall sing softly and sweetly to you, and your heart shall feel the thrill of the heart that is like your own." And from that opening chapter all through this collection of sacred literature there is no hint of servitude or separation save as they appear as the outgrowth of selfishness and sin. The two are one in their creation, co-equal comrades. The two are one in their life, co-equal mates.

The third Hebrew ideal is contained in the thirty-first chapter of Proverbs:

A worthy woman who can find?

For her price is far above rubies.

The heart of her husband trusteth in her,

And he shall have no lack of gain.

She doeth him good and not evil
All the days of her life.

She seeketh wool and flax,

And worketh willingly with her hands.
She is like the merchant-ships;
She bringeth her bread from afar.
She riseth also while it is yet night,
And giveth food to her household,
And their task to her maidens.

She considereth a field, and buyeth it:

With the fruit of her hands she planteth a vineyard. She girdeth her loins with strength,

And maketh strong her arms.

She perceiveth that her merchandise is profitable: Her lamp goeth not out by night.

She layeth her hands to the distaff,

And her hands hold the spindle.

She stretcheth out her hand to the poor;

Yea, she reacheth forth her hands to the needy.
She is not afraid of the snow for her household;
For all her household are clothed with scarlet.
She maketh for herself carpets of tapestry;
Her clothing is fine linen and purple.

I venture to say that not in pagan literature, not in the ethics of Confucius, not in the Vedic hymns, not in the poetry of Greece or Rome, not

in legend or story of Scandinavian tribes, is to be found such a picture of the dignity and glory and honorable service of woman.

She is no toy and no dependent idler. She has her work to do, and glories in it. She counts no honorable industry servile, works willingly with her hands. She is no narrow-minded provincial. Her vision stretches out over other lands. She knows what the world is doing, has some share in it; is like the merchant ships, and brings food both for mind and body from afar. She is not cottoned or cozened in the bed of idleness, but rises betimes for her work; never counts executive ability unwomanly; is a wise and efficient mistress of maidens. She has no notion that invalidism is interesting, that to be attractive she must be pale and bloodless. She girdeth her loins with strength, and her arms are strong. Her charity begins at home, but does not end there. Her sympathies reach out beyond her husband and her children. She is a wise almoner of charity, and not through contribution-boxes and charitable organizations only. She does not shun contact with the lowly and the unfortunate. She stretches out her hand to the poor and the needy. She has not the notion that simplicity and ugliness are synonymous, that beauty in dress and furniture is sinful. She is not blind to the lessons of nature, which

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