so there are also deeds whose indirect results persist through centuries. Most significant, however, upon the whole in the “prehistoric” woman movement, are innumerable women whose souls found expression only in the strong, quiet acts of every day life but yet remained living and growing. As a reason for the “enslavement” of woman by man, the primitive division of labour is still occasionally cited. This division of labour made war and the chase man’s task and so developed in him courage, energy, and daring, while the woman remained the “beast of burden.” But we forget that, in this labour arrangement, the handicraft and husbandry which woman practised at that time made her, to perhaps a higher degree than man, the conservator of civilisation and probably developed her psychic power in more comprehensive manner than his. Even after this division of labour ceased there remained—and remain still in innumerable country households—in and through many of the important and difficult tasks of the mother of the house, numerous possibilities for spiritual development. And exactly in this respect industrial work robs the woman of much. By the side of these innumerable nameless women who, century after century, in and through the material work of culture which they performed, increased their psychic power, we must remember all the unnamed women who with flower-like quiet mien turned their souls to the light. Antique sepulchres and Tanagra figures tell us more about the harmonious, refined corporeality of the Hellenic woman than the famous statues of Aphrodite or Athena. In like manner it is not the illustrious but the nameless women who most clearly reveal the will of the woman soul, in antiquity, for light and life.