It accords with analogy to suppose that the difference of sex does not stop short here, but extends to the cerebral organisation and functions; in which case there will be differences of character natural and original to the two sexes. The foregoing analysis gives some additional support to this view, by means of the different tendencies it points out in character, to which the differences commonly observed in life between the modes of thought and feeling of men and of women may be referred. The phenomena, as commonly observed, would be explained if we suppose that in man the formal, in woman the material, element is most prominent; in man the representative framework, in woman the pervading emotion; this would be the general law or general fact, of which the remainder would be cases. The first minor fact depending upon this law is not less general in its range; it is that men are most ready at perceptions of justice, as compared to the other emotions with which justice or injustice is combined, while women are most readily struck with those other emotions in preference to justice. The charm of justice as such, or in the abstract, is rarely perceived by women. The same holds with respect to another contrast between the emotional and the intellectual, in the case of truth. Coleridge says (Table-Talk, Aug. 6, 1831) that he had known many women love the good for the good's sake, but rarely or never the true for the truth's sake, meaning thereby not veracity but truth in the strict sense of the term. The good is a general term for all ultimately pleasureable emotion.

2. We may trace the same fundamental difference in other groups of emotion. In love and eros women are both more affective and less regardful of

consequences than men. Hence arises, as will presently appear, the great charm of feminine modesty and reserve. Woman's pity, tenderness, sympathy, are proverbial. Again with regard to the antipathetic emotions, it is sometimes held that women are more unreasonable than men. Perhaps it would be true to say, that neither in love nor in hatred can they so easily make allowances for shortcomings of their friend or their enemy as men can, at least not such allowances as would be made from a comprehension of his character and position. But on the other hand they can pardon more readily without making such allowances, for this depends on a change in the emotion itself, not upon a judgment passed on its framework.

3. When we turn to the emotions which belong to the two groups of comparison and to that of reflection on self, we find them dominated by circumstances which belong chiefly if not entirely to the difference of general bodily organisation between the two sexes; which makes it difficult to determine whether anything is due to differences of character alone. Since men are by their general organisation more fitted for careers of public life and activity, upon success in which the domestic life depends, women naturally take a subordinate position; and the ways and thoughts and feelings of men in a certain manner limit their horizon. Men form a much larger part of the entire world of women than women of the world of men. Both sexes are gainers in consequence of this relation. For man is secured a home where he no longer has to combat with rivals, but can refresh himself after labour; for woman a field where her affective energies can be exercised

without opposition. But this relation between the sexes immensely modifies the development of the emotions now in question, since the greater part of their objects are found in public and not in domestic life. The ambition of men and women is thus directed to widely different objects, without our being able to refer it to a cause originating in the character. Men form as it were the public of women, and women rival each other, not so much for excelling each other simply, as for excelling in those circumstances which are of importance in the eyes of men. The fundamental and distinctive characteristic of women is accordingly the desire of pleasing, which becomes a second nature, but the root of which nevertheless it is not possible to find distinctly in the character itself.

4. But, it may be objected, if the two features just mentioned, greater affectiveness and greater desire of pleasing, distinguish women in comparison with men, ought not women to be more demonstrative of these characteristics towards men, than men are towards women, whereas society shows the very reverse to be the case? For the custom of society is that, both in love and in attracting admiration of the opposite sex, it is men and not women who make the advances, and compete as it were for favour. The explanation which removes this objection will serve to show the correctness of the analysis already given. The general position of men in regard to women, stated at the beginning of the preceding paragraph, forbids women to put themselves forward or to make advances. For it may be laid down as a general rule that, in all matters of choice, of offering and accepting, the stronger party who has most to offer is the

one by whom the offer is made, because he feels that he has more to fall back upon if his offer is rejected, and his recognised independence saves him from the imputation of presumption. It is undignified and a want of modesty for the less independent person to put himself forward. This is seen between persons of the same sex in striking up acquaintances; it is always the person of higher standing who moves the first. Again, to take an instance from buying and selling, the buyer proposes to buy, and not the seller to sell. Sellers who hawk their wares or unduly advertise them render their wares suspected by that very act. A tradesman's dignity consists in awaiting the demand of the purchaser. The same sense of dignity and modesty renders it incumbent on women to await the advances of men, and put them to prove their merits; because men are richest in the careers of life open to them. But between married people, who are no longer strangers to each other, the laws which regulate the intercourse of strangers are abrogated, and the natural course of feelings has its full sway. Here takes place that change in the relations between man and woman, described by the indignant "Princess" in the verse,

"And play the slave to gain the tyranny."

The change is most real and important; but it is very far from being a change from slave to tyrant, or from tyrant to slave; rather it is a change which secures the freedom of both, a change from restraint to liberty.

5. Since the motives which render women retiring and undemonstrative towards men are of general force and applicability, and at the same time the cir

cumstances which bring them into action are due to general bodily organisation and not to the character alone, we may infer that, if those circumstances should be counteracted or cease to operate, and women should consequently enter as freely and as frequently as men into the various careers of public and active life, then, whatever might be the gain in other directions, the characteristics of reserve and modesty, so far as they are not due to the character alone, would tend to give place to a forwardness equal to and perhaps greater than that of men, which in itself would be a considerable loss, in depriving social life of one of its charms. And conversely, should events lead to such a general opening of public careers to women, and at the same time the qualities of specially feminine reserve and modesty not be lost, then we might infer that these qualities were the result of motives founded directly in the character itself.

6. Lastly, with regard to the poetical and religious emotions. Women often have the moral sense more intensely than men, but it is the element of love or some specific emotion, not that of justice, which then predominates. With them too the love of duty is more frequently carried up into religion; and in religion again it is the emotion of love or of veneration, not the comprehension of the framework of these emotions, that is prominent. They feel very strongly the pleasure of obedience and implicit submission to what they have once accepted as supremely good and right. These characteristics qualify women, on all points of conduct about the moral right and wrong of which there is no dispute, to be the supporters and inspirers from whom men may derive fresh ardour