And since we hold that our home life, just as we have it, is the best thing on earth, and that our home life plainly demands one whole woman at the least to each home, and usually more, it follows that anything which offers to change the position of woman threatens to “undermine the home,” “strikes at the root of the family,” and we will none of it. If, in honest endeavor to keep up to the modern standard of free thought and free speech, we do listen,—turning from our idol for a moment, and saying to the daring iconoclast, “Come, show us anything better!”—with what unlimited derision do we greet his proposed substitute! Yet everywhere about us to-day this inner tower, this castle keep of vanishing tradition, is becoming more difficult to defend or even to keep in repair. We buttress it anew with every generation; we love its very cracks and crumbling corners; we hang and drape it with endless decorations; we hide the looming dangers overhead with fresh clouds of incense; and we demand of the would-be repairers and rebuilders that they prove to us the desirability of their wild plans before they lift a hammer. But, when they show their plans, we laugh them to scorn. It is a difficult case to meet. To call attention to existing conditions and to establish the relation between them and existing phenomena is one thing. To point out how a change of condition will produce new phenomena, and how these phenomena will benefit us, is quite another. Yet this is the task that is always involved in the conscious progress of the human race. While that progress was unconscious, it was enough that certain individuals and classes gradually entered into new relations in process of social evolution, and that they forced their conditions upon the reluctant conservatives who failed so to evolve. In the quite recent passage from the feudal to the monarchical system, no time was wasted in the endeavor to persuade and convince the headstrong barons of their national duty. The growing power of the king struggled with and survived the lessening power of the barons,—that was all. Had a book been written then to urge the change, it could have proved clearly enough the evils of the feudal system; but, when it tried to portray the glories of national peace and power under a single monarch, it would have had small weight. National peace and power, which had been hitherto non-existent, would have failed to appeal to the sturdy lords of the soil, whose only idea of peace and power was to sit down and rest on their prostrate neighbors. Had their strength run in the line of argument, they would have scouted the “should be’s” and “will be’s” of the author, and defied him to prove that the new condition would be developed by the new processes; and, indeed, he would have found it hard.