But it is only very gradually--and in the face of immemorial discouragement--that this communal or social spirit, when it began to draw woman outside her own domesticity, has fought down and silenced the reproach raised against it, of “unwomanliness,” of an intrusion by woman into affairs which were outside her sphere. The awakening of the social conscience in women is one of the most pregnant signs of the time. But see what (in order to make itself effective) it has had to throw over at each stage of its advance--things to which beautiful names have been given, things which were assumed all through the Victorian era to be essential to womanliness, and to be so engrained in the woman’s nature, that without them womanliness itself must perish. The ideal of woman’s life was that she should live unobserved except when displayed to the world on the arm of a proud and possessive husband, and the height of her fortune was expressed in the phrase enviously quoted by Mrs. Norton, “Happy the woman who has no history.” Now that ideal was entirely repressive of those wider activities which during the last fifty years have marked and made happy, in spite of struggle, the history of woman’s social development; and every fresh effort of that social spirit to find itself and to become effective has always had to face, at the beginning of each new phase in its activity, the charge of unwomanliness. Compare that attack, fundamental in its nature, all-embracing in its condemnation, with the kind of attack levelled against the corresponding manifestations of the social or reforming spirit in man. In a man, new and unfamiliar indications of a stirring-up of the social conscience may earn such epithets of opprobrium as “rash,” “hot-headed,” “ill-considered,” “impracticable,” “utopian”--but we do not label them as “unmanly.” Initiative, fresh adventure of thought or action in man have always been regarded as the natural concomitant of his nature. In a woman they have very generally been regarded as unnatural, unwomanly. The accusation is fundamental: it does not concern itself with any unsoundness in the doctrines put forward; but only with the fact that a woman has dared to become their mouthpiece or their instrument. Go back to any period in the last 200 years, where a definitely new attempt was made by woman toward civic thought and action, and you will find that, at the time, the charge of “unwomanliness” was levelled against her; you find also that in the succeeding generation that disputed territory has always become a centre of recognised womanly activity. Take, for instance, the establishment of higher training for girls; there are towns in this country where the women, who first embarked on such a design, were jeered and laughed at, and even mobbed. And the same thing happened in an even greater degree to the women who sought to recover for their own sex admission to the medical profession: and while the charge levelled