or is becoming the same kind of being, endowed with the same characteristics, called to the same service, intended to fulfill the same social function; that there is no more difference between man and woman than there is between individuals in either sex; that she is to be not man's complement but his duplicate, not his comrade but his competitor, in the market-place, the factory, the court-room, and on the hustings; that as man is, woman is his toil her toil, his task her task, his place her place; that marriage is only a partnership between the two, to be continued while it proves mutually agreeable; that children are a painful inconvenience, to be avoided if possible, and, when inevitable, discarded as soon as may be. This is what pagan democracy demands of woman and for woman.

Hebraic, Puritan, Christian democracy, in its interpretation of life and in its demands both on woman and for woman, is the antithesis of the modern paganism. There is no accident of sex. Man and woman are not cast in the same mould, created for the same function, or called to the same service. They are created to be comrades, not competitors; for coöperation, not for rivalry. She is not made for him more than he is made for her; she is not to be educated for him more than he is to be educated for her. They are made for

each other. Marriage is not a partnership; it is not a civil contract; it is a divine order; indissoluble save for the one disloyalty which does by necessity destroy the family. The home is the basic organization on which both Church and State are founded, for which both Church and State exist. The rearing and training of children is the end of life, which alone gives it significance. To protect from enemies while this work of rearing and training children is carried on is the function of government. To provide food and shelter for the family while this rearing and training of children is carried on is the function of the material industries. To supplement the family in this rearing and training of children is the function of the school and the Church. In this work of rearing and training children woman is supreme, made so by her divine equipment, and in it protected and provided by her mate. Neither master and servant nor competitors and rivals, but comrades, neither independent of the other, neither complete without the other, each made for the other, are man and woman in the world's great work, which is the creation of children of God.

CHAPTER V

THE EVOLUTION OF EDUCATION

THERE are two conceptions of education put in sharp contrast by two interesting fables, similar in form, contrasted in the lessons which they teach the fable of the colts, by Pestalozzi; the fable of the dogs, by Rousseau.

The Two Colts. Two colts as like as two eggs fell into different hands. One was bought by a peasant whose only thought was to harness it to his plough as soon as possible; this one turned out a bad horse. The other fell to the lot of a man who by looking after it well and training it carefully made a noble steed of it, strong and mettlesome. Fathers and mothers, if your children's faculties are not carefully trained and directed right, they will become not only useless, but hurtful; and the greater the faculties, the greater the danger.

The Two Dogs. Just look at those two dogs; they are of the same litter, they have been brought up and treated precisely alike, they have never been separated; and yet one of them is sharp, lively, affectionate, and very intelligent; the other is dull, lumpish, surly, and nobody could ever teach him anything. Simply a difference of temperament has produced in

them a difference of character, just as a simple difference of our interior organization produces in us a difference of mind.

To Pestalozzi the mind of a child is like the plastic clay which the teacher fashions; to Rousseau, like the stone image, the teacher can only polish it a little. To Pestalozzi education is the whole process of human development; to Rousseau Nature is the mother of us all, and the less we interfere with her processes the better. Pestalozzi would have education begin at the cradle; Rousseau would have what education there is

begin at twelve years of

age.

I hold with Pestalozzi that education fashions and shapes the growing child; it cannot begin too soon. Education is simply directed growth, and the education should begin when the growth begins. The mind of a child is like a garden bed. There are in it seeds of flowers and seeds of weeds. The teacher cannot change the weeds to flowers, but the teacher can eradicate the weeds and develop the flowers. This is education. The teacher puts the child on a path and knows not where it will lead; only this, that the path leads up into the clouds or down into a dark and bottomless abyss.

The weakest of all animals is the infant, knowing nothing, able to do nothing, absolutely de

pendent for his very existence on the nursing mother. At the other extreme of life, developed by the processes of a life education, stands Gladstone shaping the nation's destinies, or Browning singing songs the ages will listen to, or Edison gathering the lightning and making it light our houses and run our trolley-cars. The difference between this little, insignificant, useless creature in the cradle and this great statesman, this great poet, this great inventor, is education.

There seems to me nothing so great as this work of a teacher, whether we call this teacher mother, or father, or instructor, or pastor. To take a character and mould and make it what the builder will there is nothing greater than that. It is a great thing to paint a wonderful portrait that, when she whom I loved is gone, will speak to me with eloquent lips and look at me with gleaming eyes; but it is a greater thing to make the character of which that is but a portrait. It is a great thing to be a poet and portray with burning words a living citizen; but it is a greater thing to create the living citizen. It is a great thing to be a great statesman, holding the helm of state and guiding it on its perplexed course; but it is a greater thing to make the statesman, and the nation which he is guiding. Says Erasmus: