fashion as if women believed that all men, like Tiresias in the Metamorphoses, had at one time been women, and had remembered the experience that they had gained while living as such. How should men know women? How many women know themselves? In the stir and strife of emotions, duties, affections, impish impulses, and angelic aspirations, how many women have succeeded in finding their own physical, mental, and moral bearings?
An old song says, "Tell me, Mary, how to woo thee." But the maid or mate does not reply. She cannot. In the very nature of things her feelings must remain untold, her actions unexplained and very often misunderstood. How can she summon courage to tell her lover her constant hopes, her perpetual fears regarding love itself? How can she let it be known that her one guiding feeling is the fear that, voluntarily or involuntarily, she may do something that will make her lover think less of her? And men are not all thought-readers, knowing more of the ways of a maid than does the maid herself.
Man has obligations to himself, to other individuals, and to society at large. These have been set forth by an American writer in the following Pledge of Good Fortune:
1. I promise to treat myself as an individual; to seek the good fortune of strength and beauty and accomplishment and goodness; to place human considerations before material considerations; to decline all profit gained at the expense of women and children; to work only for human wealth (i.e., for human well-being).
2. I promise to treat others as individuals; to help them in their quest of personal good fortune; to put no obstacles in their way; to remove all ob-
