The antique sepulchres, on which man and wife stand hand in hand before the eternal farewell, could quite as well be the symbol of the entrance of modern man and modern woman into the new life, where they work together in order that the highest ideals of both—the ideals of justice and of human kindness—may assume form in reality. The motherly qualities of women are applied for the good of children as well as of the weak and the suffering. The arrival of the day when woman shall be given opportunity to exercise social motherliness in its full and popularly representative extent, can be only a question of time. In a century they will smile at our time, in which it was still the practice to debate about such obvious matters. And those who to-day ridicule the woman movement will be ridiculed most of all. * * * * * Then we shall attain such an outlook on the great forces of the time,—the emancipation movements of labouring men and of women,—that we shall see how necessary both were in order that society should come to understand that not the mass of material production, but the higher cultivation of the race is the social-political end, and that for this end the _service of mother_ must receive the honour and oblation that the state now gives to _military service_. And women themselves, whom nature has made creators and protectors of the tender life—the task for which nature even in the plant world has made such wonderful provision—will no longer resist being more intimately associated with nature, nearer to earth, more like plants, more restrained in outer sense and therefore, in inner respects, less active than man, who always had more of the freedom of movement of the forest animal. The woman of the future will not, as do many women of the present time, _wish to be freed from her sex_; but she will be freed from sexual hypertrophy, freed to _complete humanity_. For the universal, human characteristics, forced to _remain latent_ in the primitive division of labour, because the father was obliged to exert all his strength in one direction and the mother in another, can now, through the facilities for culture in the struggle for existence, be developed on both sides: woman can develop the latent quality which became active in man as “manliness”; man can develop the latent quality which became active in woman as “womanliness.” But the _proportional ratio_ of these characteristics, which development has already strengthened, will _on the whole_ remain fixed—the proportional ratio which, in the progress of evolution, gave to woman the ascendency in regard to inward creative powers, and to man the ascendency in regard to outward creative powers—a proportional ratio which for the present has made woman more gifted in the sphere of feeling, man more potent in the sphere of ideas; which has made her the listener and yearner in the sphere of the spiritual life, and him the pioneer investigator and