the woman is weaker than the man. One woman is fitted for being a physician, and another not so; one is musical, another by nature unmusical. One is fitted for gymnastics and warlike, another neither for gymnastics nor war; one is a lover of philosophy, and another averse to it; one is high spirited, and another timid. The nature, then, of the woman and the man is the same,-only that the one is weaker, the other stronger."

These ideas of the ancient and divine philosopher are the more remarkable, as they in principle admit women to their rightful practice and enjoyment of science and art.

Plato further says: - Whether the women remain in the state or go forth to war, they ought to keep guard with the men, and hunt with them like hounds, and in every case take a share in all things as far as they can, and that doing these things they will do what is best and not contrary to the nature of the female, as regards the male,—by which nature, indeed, they act jointly with one another." These proposals of Plato give to the social reformer two important hints: firstly, to employ women even in dangerous and heavy work; and secondly, to let them perform their social duties conjointly with men. The conjoint performance of work will be a powerful means of attraction and encouragement.

Cabet, in Voyage en Icarie, says :-" The daughters of the Icarians have well revenged themselves on the opinion formerly prevalent, that their intelligence was inferior to that of their brothers, for nearly all of them rival successfully with the men. If in some sciences the latter excel, in others the former have carried the prize. Many of them amongst us rank high in literature (Mrs. Hannah Moore), in the fine arts (Rosa Bonheur as a painter, Madame Schumann as a musician), in mathematics and astronomy (Mrs. Sommerville), and many others in eloquence, medicine, and other sciences."

Cabet approaches the truth even nearer than Plato, for he admits that in some sciences and arts woman may even prove herself superior to man. Relying upon this truth, the social reformer will institute equality of education for both sexes.

Babeuf throws much light upon another side of woman's nature in saying:-"The woman, weaker than the man, is besides subject to the inconveniences of pregnancy and menstruation, to the pains of childbirth, and to the evils which are

the after consequences of them; she is also gifted with charms which exercise so powerful an empire over the other sex. All these things must be considered in allotting labour to her. It appears she is destined for the less rude, dirty, and noisy occupations of life." From this the social reformer has to learn two things: firstly, that in assigning any duty, work, or occupation to women, account must be taken of the presence or absence of any of woman's ordinary diseases and ailings,—a precaution which is now often neglected, especially with women working in factories; secondly, that women shall not be put to employments destructive either of woman's beauty or injurious to the organization of their finer physical senses and more delicate nervous system."

Although the bodily nature of woman greatly differs from that of man, yet both must be considered equal in their moral and intellectual faculties. This truth is practically verified by the criminal law of all ages and nations, which is indiscriminately applied in the same degree of pnnishment against both male and female offenders. In all civilized countries where capital punishment has not yet been abolished, we sometimes hear of the execution of women, who being considered rational and therefore responsible beings, have to suffer death on the scaffold or the guillotine.

Stuart Mill says:-" Woman is a rational being, and can rise to be the companion and even the equal of man, instead of being, as in old society, first his plaything and afterwards his tormentor." The remarkable sarcasm contained in the latter sentence of this quotation amounts to this, that as woman in old society is not educated up to the capabilities of her intellectual and moral nature, she will, from weakness of mind, abandon herself to become man's plaything, and from weakness of mind she will likewise be his tormentor.

The innate rational faculty of woman's mind places her, however, on a perfect equality with man, from whence also proceed her freedom, independence, equal right, and equal duties. On this point all great social theorists agree. Robert Owen says:-"As women in the New Moral World enjoy precisely the same rights as men, their position will be completely independent."

Enfantin says:-The wife should be the equal to the

husband; and should be associated with him in the exercise of the triple function of the state, the temple, and the family. Cabet states that "in Icaria the women often enter the priesthood of the various churches."

Plato hints at the admission of women as members of the governing body of the state, when he introduces the following dialogue between Socrates and Glaucon.

"Socrates,' said he, 'you have made our governors all beautiful, just as a sculptor would.' 'And our governesses likewise, Glaucon,' said I; 'for suppose not that what I have said referred more to men than women,-such at least as have sufficient talent.'

The political emancipation of women so very early discussed amongst the philosophers of antiquity, received, however, only very recently a practical application, by one of the Swiss cantons having adopted the principle of female suffrage to the fullest extent, women being now eligible, not only as electors, but also as candidates for public offices. This is, however, but an infinitesimal realization of the aspirations and hopes of all enlightened reformers. The canton is but a very small one, and in all other countries, even America and England not excepted, the movement for the political emancipation of woman makes but tardy progress.

Enfantin pointedly says:-" Christianity has lifted woman out of servitude, but it has placed her into subordination to man, and therefore we find her, throughout Christian Europe, still stricken with religious, political, and civil interdiction."

Of the present social and domestic position of woman, Fourier says: "Women are now chiefly banished into the interior of the household, and have to limit their activity and their faculties to the care of it. Nature has, however, given to them, as to the men, various aptitudes, artistic, scientific, and industrial; but modern society pays little or no attention to these important elements of woman's nature. In the poorer classes we even see unfortunate women obliged to unite to their full day's work in the factory the arduous and daily care of a household with more or less encumbrance."

THERE

CHAPTER XXXIV.-SEXUAL INTERCOURSE.

HERE are six imaginable variations of sexual intercourse: -1. Polygamy; 2. Indissoluble monogamy; 3. Matrimony with restricted divorce; 4. Facilitated divorce; 5. Free sexual intercourse; 6. Forced community of women. Of these six variations, the first three are actually in rightful practice under the protection of English authority; the fourth is resorted to by all those who separate by consent or desertion, and form new sexual unions; the fifth takes place in all cases which result in the birth of illegitimate children; the sixth has been suggested by some social theorists.

Polygamy has not only been condemned by all enlightened men as a mode of sexual intercourse opposed to all notions of morality, and injurious to the procreative power of the male, but, moreover, it has been entirely abandoned by all social reformers as being contrary to a system of equality in the distribution of enjoyments; for as nature has only provided one female for one male in the distribution of the sexes, the appropriation of several or many women by one man must evidently prevent as many men as there are women living in polygamy from forming sexual unions.

The indissolubility of marriage in monogamy is generally defended on the biblical test that "those whom God has joined, man shall not sunder." John Milton's explanation of this text is most ingenious, and merits to be quoted :—“ Does God join the pair through witnesses and parties, through Church rites, or is carnal union meant by joining? Surely not. It can only mean the union of the souls and minds that are fitly disposed to solace and love each other, and to continue in this state of happiness. But whenever this mutual tie is broken, the secular power can dissolve marriage."

Christian moralists, moreover, defend indissoluble and permanent matrimony as a means of subduing and deadening the sexual instinct, which they say is generally accomplished at the waning of the honeymoon. Many wise man have doubted the efficacy of marriage as a means of regulating and restraining the sexual desire. Amongst others, Lord Bacon, who says: "There is little gained in using marriage as a remedy

against the abuse of the sexual desire, for the same vices and appetites do still remain and abound, unlawful lust being like a furnace, that if you stop the flames altogether it will quench, but if you give it any vent (by marriage) it will rage.'

Lord Bacon further stigmatizes in strong language other notions concerning the protective character of marriage against certain dangerous social evils, saying:-" You adopt marriage in order to avoid greater evils, as advoutries, rape, unnatural lust, and the like. This is a preposterous wisdom, and may be called Lot's offer, who, to save his guests from being abused, offered his daughters."

That the existence of a numerous and inluring prostitution is constantly undermining any good foundation on which permanent marriage is resting was likewise noticed by Lord Bacon, for he says: "The depraved custom of change, and the delight in meretricious embracements, where sin is turned into art, maketh marriage a dull thing, and a kind of imposition or tax."

And again:-" Marriage is ordained a remedy for unlawful. concupiscence; but when men have at hand (in prostitution) a remedy more agreeable to their corrupt will, marriage is almost expulsed. And, therefore, there are an infinite number of men that marry not, but choose rather a libertine and impure single life than to be yoked in marriage; and many that do marry, marry late, when the prime and strength of their years is past."

Cabet, the great French communist, thinks that by the abolition of money, property, and inheritance, many base motives which now often lead to the conclusion of unhappy marriages, will have the reason of their actions destroyed, and that permanent monogamy thus purified is even a possible institution in a communistic state. These are his words:-" As dowry and inheritance cannot form any attractions to marriage, for they do not exist in Icaria, personal qualities and accomplishments become the only considerations; and as all young men and women are equally well educated, they cannot fail to become good husbands and wives, even if the couples to be married were chosen by the casting of the lot."

That the conclusion of matrimony was at all times strongly tainted with sordid motives may be adduced from Lord