administering and governing it, but under this mother-superior at
Paris. These lesser governing women send in weekly reports to the home
convent at Paris, giving brief accounts of transactions and events,
such as the entrance of pupils, the purchase of lands, and extra dole
of food to the poor, the death of a member and the like. They are a
prosperous, working sisterhood, and have preserved the integrity and
independence of their beginning.

It was the spirit of protest against church and monastic abuses,
embodied in Martin Luther, which broke up the monastic system for both
men and women. Doubtless also it had outlived its usefulness in any
large or general sense. A more settled social and domestic life was
becoming possible through the development of trades and industries,
while the domestic virtues in women began to acquire a value, and
furnish guarantees to the State.

The discovery of printing gave a tremendous impulse to the spread of
civilizing and educational influences, to the multiplication of
schools, and the desire for knowledge. It was the dawn of intellectual
freedom, and the school of the people was the open door for it.

Spiritual freedom had to wait longer. It waited the unfolding of the
woman. At the beginning of this century she was still under the
dominion of the church and its leaders, and her efforts were
controlled by sects and doctrines.

The first associated work of women in this country, and in this
century, was still religious and philanthropic. The "Sisters of
Charity" in America owes its origin to a young and beautiful New York
woman, Elizabeth Seton, who was born in 1774, married at twenty, but