Our general notion is that we have lifted and ennobled our eating and drinking by combining them with love. On the contrary, we have lowered and degraded our love by combining it with eating and drinking; and, what is more, we have lowered these habits also. Some progress has been made, socially; but this unhappy mingling of sex-interest and self-interest with normal appetites, this Cupid-in-the-kitchen arrangement, has gravely impeded that progress. Professional cooking has taught us much. Commerce and manufacture have added to our range of supplies. Science has shown us what we need, and how and when we need it. But the affectionate labor of wife and mother is little touched by these advances. If she goes to the cooking school, it is to learn how to make the rich delicacies that will please rather than to study the nutritive value of food in order to guard the health of the household. From the constantly enlarging stores opened to her through man’s activities she chooses widely, to make “a variety” that shall kindle appetite, knowing nothing of the combination best for physical needs. As to science, chemistry, hygiene,—they are but names to her. “John likes it so.” “Willie won’t eat it so.” “Your father never could bear cabbage.” She must consider what he likes, not only because she loves to please him or because she profits by pleasing him, but because he pays for the dinner, and she is a private servant. Is it not time that the way to a man’s heart through his stomach should be relinquished for some higher avenue? The stomach should be left to its natural uses, not made a thoroughfare for stranger passions and purposes; and the heart should be approached through higher channels. We need a new picture of our overworked blind god,—fat, greasy, pampered with sweetmeats by the poor worshippers long forced to pay their devotion through such degraded means. No, the human race is not well nourished by making the process of feeding it a sex-function. The selection and preparation of food should be in the hands of trained experts. And woman should stand beside man as the comrade of his soul, not the servant of his body. This will require large changes in our method of living. To feed the world by expert service, bringing to that great function the skill and experience of the trained specialist, the power of science, and the beauty of art, is impossible in the sexuo-economic relation. While we treat cooking as a sex-function common to all women and eating as a family function not otherwise rightly accomplished, we can develope no farther. We are spending much earnest study and hard labor to-day on the problem of teaching and training women in the art of cooking, both the wife and the servant; for, with our usual habit of considering voluntary individual conduct as the cause of conditions, we seek to modify conditions by changing individual conduct.