government of Argentina to edit the _Annales de la Education Comun_, a
paper in the interests of public education, founded by Sarmiento
himself. Both in theory and practice, for she conducted a large school
at one time, she proved herself a woman of profound thought and eager
energy in the subjects to which she devoted her life, and Argentina owes
her no small debt for its advance in culture. Her work, since her death
in 1890, has been to some extent carried on by Eduarda Mansilla de
Garcia, though Senora Garcia is known rather as a writer than an
educator. Her novels have won deservedly high repute and one of them
found tribute from so absolute an authority as Victor Hugo. Another
great influence in the cause of feminine culture was Juana M. Gorriti,
an Argentine; but her activities were mainly exerted in Peru. This
latter country has hardly kept apace of her South American sisters in
the cause of feminine emancipation and culture; yet even Peru has some
names of which she may boast, as those of Mercedes Cabello Cabonero, a
writer on philosophical and social questions, and Clorinda Matto de
Turner, a novelist whose work is rather of the ultra-realistic school.
Both women are enthusiastic and influential, nor do they stand entirely
alone in the circles of Lima. Yet in that old city the advance in the
matter of feminine culture has been very slow; the doors of the
University of San Marcos, in Lima, are still shut to women students, and
there are no signs that there will soon be encouragement to women to
take their modern place among men in the old land of the Incas.

What has been stated of South American women applies in general to the
women of Brazil; nevertheless this country furnishes historic incidents
that claim place in an account of the women of South America. Searching
the early chronicles we find a few records of Indian women who have
gained prominence, and whose descendants have taken high rank in their
country. We learn of the romantic marriage of the daughter of the chief
Teberyca to the Portuguese adventurer Joao Ramalho, in the first quarter
of the sixteenth century, from which union sprang the "Mamelucos," the
sturdy independent people who brought about the colonization of the
State of San Paulo. But a still more interesting record is the story of
a Brazilian "Pocahontas," which if not acceptable in its entirety, at
least enjoys the credit of a deep-rooted tradition. It is told that
Diogo Alvares Corriga