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clerks, women lawyers, women scientists, women writers, but life would be a sorry affair without mothers, helpers, friends, comforters, who love in men the best in them, and imperceptibly instil, evoke, and support it. There would have been no Magdalen with Christ, no Claire with St. Francis; there would have been no wives of the Dekabrists in Siberia; there would not have been among the Duhobors those wives who, instead of holding their husbands back, supported them in their martyrdom for truth; there would not have been those thousands and thousands of unknown women—the best of all, as the unknown always are—the comforters of the drunken, the weak, and the dissolute, who, more than any, need the comfort of love. That love, whether devoted to a Kukin or to Christ, is the chief, grand, unique strength of woman.

What an amazing misunderstanding it is—all this so-called woman question, which, as every vulgar idea is bound to do, has taken possession of the majority of women, and even of men.

“Woman longs to improve herself”—what can be more legitimate and just than that?

But a woman’s work is from her very vocation different from man’s, and so the ideal of feminine perfection cannot be the same as the ideal of masculine perfection. Let us admit that we do not know what that ideal is; it is quite certain in any case that it is not the ideal of masculine perfection. And yet it is to the attainment of that masculine ideal