er to say that they fit into each
other. I am not satisfied with the statement that my daughter must have
unwomanly powers because she has unwomanly wrongs. Industrial soot and
political printer's ink are two blacks which do not make a white. Most
of the Feminists would probably agree with me that womanhood is under
shameful tyranny in the shops and mills. But I want to destroy the
tyranny. They want to destroy womanhood. That is the only difference.

Whether we can recover the clear vision of woman as a tower with
many windows, the fixed eternal feminine from which her sons, the
specialists, go forth; whether we can preserve the tradition of a
central thing which is even more human than democracy and even
more practical than politics; whether, in word, it is possible to
re-establish the family, freed from the filthy cynicism and cruelty of
the commercial epoch, I shall discuss in the last section of this book.
But meanwhile do not talk to me about the poor chain-makers on Cradley
Heath. I know all about them and what they are doing. They are engaged
in a very wide-spread and flourishing industry of the present age. They
are making chains.

PART FOUR. EDUCATION: OR THE MISTAKE ABOUT THE CHILD

I. THE CALVINISM OF TO-DAY

When I wrote a little volume on my friend Mr. Bernard Shaw, it is
needless to say that he reviewed it. I naturally felt tempted to answer
and to criticise the book from the same disinterested and impartial
standpoint from which Mr. Shaw had criticised the subject of it. I was
not withheld by any feeling that the joke was getting a little
obvious; for an obvious joke is only a successful joke; it is only the
unsuccessful clowns who comfort themselves with being subtle. The real
reason why I did not answer Mr. Shaw's amusing attack was this: that one
simple phrase in it surrendered to me all that I have ever wanted, or
could want from him to all eternity. I told Mr. Shaw (in substance) that
he was a charming and clever fellow, but a common Calvinist. He admitted
that this was true, and there (so far as I am concerned) is an end of
the matter. He said that, of course, Calvin was quite right in holding
that "if once a man is born it is too late to damn or save him." That is
the fundamental and subterranean secret; that is the last lie in hell.

The difference between Puritanism and Catholicism is not about whether
some priestly word or gesture is significant and sacred. It is about
whether