influence were not isolated from the lives of others of her day, and she in her own way carried out the motives of her generation. In great emergencies, from the days when Boadicea ruled the Iceni, to the late Civil War in America, women have been brought forward.

But that was only in critical times; otherwise her influence was hampered by established customs, and whenever she branched out from her so-called sphere there was a great uproar raised by her brothers, which forced her back, and so prevented her from serving society more effectually. This has decidedly changed in our century, and the most forcible proof of this change is the Congress of Representative Women.

With the dawn of this wonderful century woman's influence in society has broadened, and not only does she wield power in her home, but her influence has spread on all sides. She has entered the domain of letters as a novelist, like George Sand and George Eliot; as a philosopher, like Harriet Martineau; as a scientist, like Maria Mitchell and Miss Edwards; as a poetess, like Mrs. Barrett Browning. She has entered the jealously guarded university, the church, and the various professions, and she is proving herself a great factor in the history of the human race.

We wonder why society has not been revolutionized; why there are so many millions of suffering, forsaken people in this world; why society seems to be on the cone of a volcano most of the time; why there is such dissatisfaction and unrest among the greater part of mankind; why there can not be more idealistic conditions in the present century, when women, who have so many noble aspirations and motives, such wonderful power, have their hands free, and could do so much for humanity.

These questions have puzzled wiser heads than mine; they are growing more difficult each day, because we are living in a transition time. In no other century have there been more discoveries, opening to men vast treasures of natural forces which may be utilized for the benefit of man

kind, more changes in government and in society. Caste is gradually sinking away under the brilliant light of education. All classes of men are discovering that they have a value; that their lives are needed as much as those of their wealthier neighbors. The old idea that the useless man was only the poor man is passing away, and sentiments like the following are being expressed:

"We are greatly mistaken if we think that paupers are simply persons clothed in rags, incapable of self-support. They are rather those, rich and poor, who, having strength to be useful, are useless. It is not sufficient to be picturesque; the medieval beggar was very picturesque. Every life must be judged from its relations to society."

The poor, the middle class, and the rich, all are parts of this great organism, each having a function to perform. And the most interesting fact of it all is that these working classes are beginning to know that they are useful to society, and are clamoring for recognition from it. Because they do not receive it they are growing dissatisfied, and even dangerous. All through Europe a strong undercur rent is working among the ordinary people; and while the better classes are feasting and having good cheer the ground under their feet is being dug away by these great currents. The same is true here in America.

This unrest, this dissatisfaction with the present condi tion of society, is ruinous to progress and development. Especially here in the United States, where society was founded on a democratic basis, where each man was free and as good as his neighbor, where working classes are better educated than in any other country, society has been growing far apart from its original aim, shaping itself into distinct castes, and dividing the nation into separate parts, so that at present we have two very distinct classes — the very rich and the very poor-far apart, almost unknown to each other. The rich, wasting their strength in receptions and calls in the day, and in balls and feasting at night, give no permanent good to society; the poor, frequenting

miserable saloons at night, and sleeping under sidewalks by day, bring no good to society. Both of these classes are wasting a vast amount of intellectual force and energy, which, if used, could be of immense help. But it is not my intention to make a discourse on political economy. I only touch upon these puzzling questions because they are having influence upon that same society in which we live, and which we women can influence. Women, if we wish to be leaders we must have the "understanding of the times," and know what is before us and where our aid is most needed.

"The trouble is that the most effectual, the most charming, the most powerful, and the most intellectual women are too much shut up in their own social circles to know anything about the great currents of existence, even in their own neighborhood. What chance have they to develop as members of this community, as social factors in the wider sense, as American citizens, as an influence for incitement, direction, or restraint?"

These words which I have just quoted were uttered by a woman, Mrs. Van Rensselaer. In them she has touched the keynote, as has also Miss Jane Addams, who has turned prophet, and with the sternness of Isaiah cries out: "The time may come when the politician who sells one by one to the highest bidder all the offices in his grasp will not be considered more base in his code of morals, more hardened in his practice, than the woman who constantly invites to her receptions those alone who bring her an equal social return, who shares her beautiful surroundings only with those who minister to a liking she has for successful social events. In doing this she is as unmindful of the common weal, as unscrupulous in her use of power, as is any city boss who consults only the interests of the ring.'

"How, then, can women become leaders of society during this time of critical unrest and transition?" you ask. I answer, Women have more real influence upon society today than men have. Men in this industrial and commer

cial age are absorbed in business enterprises, and leave the home, the church, social, and philanthropic enterprises almost wholly in the hands of their mothers, sisters, and wives.

In this way all women, of every class and condition of life, are forming the social character of humanity. I have said all women, and this should bring our minds to reflection, for it includes the rich, the intellectual, the bourgeoise, the working-woman, and the slum-woman. Now, if all these women could have only the understanding of the times, and could comprehend the wonderful influence, power, and possibilities which they possess, could feel the full meaning of the words "mother," "wife," "human being," we should fear no danger; but as it is, since the great majority know nothing of the higher feelings, the greater responsibility falls upon the better-educated women. And in order that these better-fitted women may enlarge their influence and reach these great masses, they must give up some of their hobbies; they must stop prid. ing themselves that they are a part of Euclid, Fifth, or Wabash avenues; they must pride themselves that they are a part of humanity. They should use the talents which their Creator bestowed upon them for the betterment of those who have them not; and if they did this the world would become much larger and more beautiful, because it would be their world.

This is the feeling that is now filling the minds of the thoughtful women, sending them to colleges and universities, and from there to college and social settlements, to working girl's clubs, to slums as missionaries and kindergarten teachers; it is this which makes them patronesses of orphan asylums, of refuges and other benevolent insti tutions, and gives the modern woman that humane feeling for which she is respected and loved.

But there is not too much of such feeling, and society could endure more of it. Every large city could afford to have from ten to fifteen college settlements, where women would

come to live, not to preach, but with their lives to show what life is for and what it means to live. If we can not all go to live in these college settlements, or work as missionaries, we can keep our eyes and hearts open to the needs of humanity, and at least once a week become general human beings, step off from our society Olympus, and go into the other part of the city, and see if there is any lack there which we can fill. By doing this we should not only be a blessing to those who need us, but we should learn to know life, learn to know mankind, and gain some influence over the masses. We should gradually build a bridge over the chasm which is now dividing the classes of society, and smother the flames that are now blazing in millions of hearts; we should see the needs of society, and then only should we know what it means to be "social leaders."

The woman who is queen of some "four hundred " is not a leader in society, and never was one; the true leaders were always those who contributed to general society some permanent good.

THE ETHICS OF DRESS ADDRESS BY ALICE TIMMONS TOOMY OF CALIFORNIA.

Woman in her relations to dress seems to belong to one of two classes- the woman to whom dress is a source of real enjoyment, in spite of all its trouble and worry, and the woman to whom dress is simply an obligation, if not a troublesome duty. Most of the busy, earnest women that I know seem forced to belong to this latter class. The continuous changes of fashion, the difficulty of finding what is suitable in fabrics and trimmings, and after this the struggle with arbitrary dressmakers, combine to deaden any lingering satisfaction that dress may possess for women whose time and attention have many worthy claims. I am sure I do but express the wish and hope of every earnest woman attending this great congress that, before its