So my temporary blindness brought me into contact with two great facts of life I had hitherto ignored, women and want—the beauty of sex and the horror of misery. And these two things occupied my whole mind. One by one I picked out my memories of Ann and pondered them in all their implications. I tried to arrange them like beads on a thread, in some ordered unified design. Day by day she became a more real and concise personality. The effect of my encounter with Ann, I could then have found no word to describe. But a very modern term would explain my meaning to some. She opened my spirit to the "over-tones" of life. Last year I heard "Pelleas and Melisande." I sat through the first half hour unstirred. There was much sensuous appeal to the eyes, but the music seemed unsatisfactory. Suddenly appreciation came. Suddenly I understood with a rush what he was meaning to say. All the mystic harmony, the unwritten, unwritable wonder of it swept over me. And now Debussy seems to me the greatest of them all. "The Afternoon of the Faun" moves me more deeply than any other music. In fact, I think, we must invent some newer name than "music," for this more subtle perfume of sound. In a similar way Ann showed me the "over-tones" of life. Deeper significance, mystic meanings, I found in many things I had hardly noticed before. The sunsets held a richer wealth of colors. I had known Chaucer and his predecessors intimately, somewhat less thoroughly all the world’s great poetry. It had interested me not only as a study of comparative philology, not only as a delicate game of prosody—of rhythm and rhyme and refrain. It had held for me a deeper charm than these mechanical elements—fascinating as they are. But somehow it all became new to me. I discovered in the old familiar lines things, which, alone in my study, I had never dreamed of. I began to see in all poetry—in all art—an effort to express these "overtones." On the other hand, my active life was spent in the appalling misery of the slums—a thing equally new to me. In those days the majority of our neighbors were Irish and German. Decade after decade the nationality of Stanton Street has changed. First the Germans disappeared, then the Russian and Hungarian Jews pushed out the Irish, now one hears as much Italian as Yiddish. The heart-rending poverty, the degradation of filth and drunkenness is not a matter of race. Wave after wave of immigration finds its native customs and morality insufficient to protect it from the contagion of the slum. And so it will be until we have the wisdom to blot out the crime of congestion and give our newcomers a decent chance. I try to force my mind back to its attitude in those first weeks in the "Children’s House" and try to explain to myself how I became part of "The Settlement Movement." I fail. I think very few of the really important things in life are susceptible to a logical explanation.