LITMIR.BIZ

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an admonition on one occasion, however, when, as a little girl of eight years, arrayed in a new cloak, gorgeous beyond anything I had ever worn before, I stood before my father for his approval. I was much chagrined by his remark that it was a very pretty cloak—in fact so much prettier than any cloak the other little girls in the Sunday School had, that he would advise me to wear my old cloak, which would keep me quite as warm, with the added advantage of not making the other little girls feel badly. I complied with the request but I fear without inner consent, and I certainly was quite without the joy of self-sacrifice as I walked soberly through the village street by the side of my counselor. My mind was busy, however, with the old question eternally suggested by the inequalities of the human lot. Only as we neared the church door did I venture to ask what could be done about it, receiving the reply that it might never be righted so far as clothes went, but that people might be equal in things that mattered much more than clothes, the affairs of education and religion, for instance, which we attended to when we went to school and church, and that it was very stupid to wear the sort of clothes that made it harder to have equality even there.

      It must have been a little later when I held a conversation with my father upon the doctrine of foreordination, which at one time very much perplexed my childish mind. After setting the difficulty before him and complaining that I could not make it out, although my best friend "understood it perfectly," I settled down to hear his argument, having no doubt that he could make it quite clear. To my delighted surprise, for any intimation that our minds were on an equality lifted me high indeed, he said that he feared that he and I did not have the kind of mind that would ever understand fore-ordination very well and advised me not to give too much time to it; but he then proceeded to say other things of which the final impression left upon my mind was, that it did not matter much whether one understood foreordination or not, but that it was very important not to pretend to understand what you didn't understand and that you must always be honest with yourself inside, whatever happened. Perhaps on the whole as valuable a lesson as the shorter catechism itself contains.

      My memory merges this early conversation on religious doctrine into one which took place years later when I put before my father the situation in which I found myself at boarding school when under great evangelical pressure, and once again I heard his testimony in favor of "mental integrity above everything else."

      At the time we were driving through a piece of timber in which the wood choppers had been at work during the winter, and so earnestly were we talking that he suddenly drew up the horses to find that he did not know where he was. We were both entertained by the incident, I that my father had been "lost in his own timber" so that various cords of wood must have escaped his practiced eye, and he on his side that he should have become so absorbed in this maze of youthful speculation. We were in high spirits as we emerged from the tender green of the spring woods into the clear light of day, and as we came back into the main road I categorically asked him:-

      "What are you? What do you say when people ask you?"

      His eyes twinkled a little as he soberly replied:

      "I am a Quaker."

      "But that isn't enough to say," I urged.

      "Very well," he added, "to people who insist upon details, as some one is doing now, I add that I am a Hicksite Quaker"; and not another word on the weighty subject could I induce him to utter.

      These early recollections are set in a scene of rural beauty, unusual at least for Illinois. The prairie around the village was broken into hills, one of them crowned by pine woods, grown up from a bag full of Norway pine seeds sown by my father in 1844, the very year he came to Illinois, a testimony perhaps that the most vigorous pioneers gave at least an occasional thought to beauty. The banks of the mill stream rose into high bluffs too perpendicular to be climbed without skill, and containing caves of which one at least was so black that it could not be explored without the aid of a candle; and there was a deserted limekiln which became associated in my mind with the unpardonable sin of Hawthorne's "Lime-Burner." My stepbrother and I carried on games and crusades which lasted week after week, and even summer after summer, as only free-ranging country children can do. It may be in contrast to this that one of the most piteous aspects in the life of city children, as I have seen it in the neighborhood of Hull-House, is the constant interruption to their play which is inevitable on the streets, so that it can never have any continuity—the most elaborate "plan or chart" or "fragment from their dream of human life" is sure to be rudely destroyed by the passing traffic. Although they start over and over again, even the most vivacious become worn out at last and take to that passive "standing 'round" varied by rude horseplay, which in time becomes so characteristic of city children.

      We had of course our favorite places and trees and birds and flowers. It is hard to reproduce the companionship which children establish with nature, but certainly it is much too unconscious and intimate to come under the head of aesthetic appreciation or anything of the sort. When we said that the purple wind-flowers—the anemone patens—"looked as if the winds had made them," we thought much more of the fact that they were wind-born than that they were beautiful: we clapped our hands in sudden joy over the soft radiance of the rainbow, but its enchantment lay in our half belief that a pot of gold was to be found at its farther end; we yielded to a soft melancholy when we heard the whippoorwill in the early twilight, but while he aroused in us vague longings of which we spoke solemnly, we felt no beauty in his call.

      We erected an altar beside the stream, to which for several years we brought all the snakes we killed during our excursions, no matter how long the toil—some journey which we had to make with a limp snake dangling between two sticks. I remember rather vaguely the ceremonial performed upon this altar one autumn day, when we brought as further tribute one out of every hundred of the black walnuts which we had gathered, and then poured over the whole a pitcher full of cider, fresh from the cider mill on the barn floor. I think we had also burned a favorite book or two upon this pyre of stones. The entire affair carried on with such solemnity was probably the result of one of those imperative impulses under whose compulsion children seek a ceremonial which shall express their sense of identification with man's primitive life and their familiar kinship with the remotest past.

      Long before we had begun the study of Latin at the village school, my brother and I had learned the Lord's Prayer in Latin out of an old copy of the Vulgate, and gravely repeated it every night in an execrable pronunciation because it seemed to us more religious than "plain English."

      When, however, I really prayed, what I saw before my eyes was a most outrageous picture which adorned a song-book used in Sunday School, portraying the Lord upon his throne, surrounded by tiers and tiers of saints and angels all in a blur of yellow. I am ashamed to tell how old I was when that picture ceased to appear before my eyes, especially when moments of terror compelled me to ask protection from the heavenly powers.

      I recall with great distinctness my first direct contact with death when I was fifteen years old: Polly was an old nurse who had taken care of my mother and had followed her to frontier Illinois to help rear a second generation of children. She had always lived in our house, but made annual visits to her cousins on a farm a few miles north of the village. During one of those visits, word came to us one Sunday evening that Polly was dying, and for a number of reasons I was the only person able to go to her. I left the lamp-lit, warm house to be driven four miles through a blinding storm which every minute added more snow to the already high drifts, with a sense of starting upon a fateful errand. An hour after my arrival all of the cousin's family went downstairs to supper, and I was left alone to watch with Polly. The square, old-fashioned chamber in the lonely farmhouse was very cold and still, with nothing to be heard but the storm outside. Suddenly the great change came. I heard a feeble call of "Sarah," my mother's name, as the dying eyes were turned upon me, followed by a curious breathing and in place of the face familiar from my earliest childhood and associated with homely household cares, there lay upon the pillow strange, august features, stern and withdrawn from all the small affairs of life. That sense of solitude, of being unsheltered in a wide world of relentless and elemental forces which is at the basis of childhood's timidity and which is far from outgrown at fifteen, seized me irresistibly before I could reach the narrow stairs and summon the family from below.

      As I was driven home in the winter storm, the wind through the trees seemed laden with a passing soul and the riddle of life

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