The principle of the interest of manufacturers in the lives of their operatives was illustrated in Lowell, though it was not carried out always as intelligently as it should have been. Children were allowed to work too young. Lucy began to change the bobbins on the spinning frames at eleven years of age, and the hours of work were sometimes from five in the morning to seven at night. But the day passed pleasantly for her, the bobbins having to be changed only every three quarters of an hour; and the interval between these periods of work was occupied by conversation with the girls in the same room, or by sitting in the window overlooking the river. On the sides of one of these windows she had pasted newspaper clippings, containing favorite poems, which she committed to memory when she sat in this “poet’s corner.” During these years of mill-work she formed some of the ruling ideas of her life, those that we can see influencing her later thoughts, in her poetry and prose, and, best of all, her living. Her sympathy for honest industry, without any regard for its fictitious position in so-called “society,” was developed by her acquaintance with those earnest girls who were struggling for their own support and education. Her capacity for friendship was continually tested; she opened her nature to the influence of the other lives around her. The questions in relation to human life and its meaning became part of her deepest interests. In private conversations with her companions, in the meetings at the churches, and in her own meditations, these thoughts struggled for a hearing:-- “Oh, what questionings Of fate, and freedom, and how evil came, And what death is, and what the life to come,-- Passed to and fro among these girls!”[2] The answers she gave were the truest. Her thought instinctively turned to the Invisible Power of the Universe, not solely as an explanation of things as they exist, or as a philosophical postulate, but as a Spirit whose presence could be felt in nature, in persons, and in her own heart. In other words, a love for God as a Being of Love began to take possession of her; it seized upon her at times like the rushing inspiration of the prophets; her trust was what is spoken of in theology as an experimental knowledge. Her early training by Puritan methods in the thought of a Sovereign Lord, deeply affected her, yet she seems to have rediscovered God for herself, in the beauty that her poet’s eye revealed to her--beauties of river and sea and sky, of flowers rejoicing in their color and perfume, and of human sympathies. Welling up in her own soul, she felt the waters troubled by the angel’s touch, and was confident of God.