generalizations, and their particularism whenever emotion is aroused, make committee work very difficult. But every committee has its male member who cannot escape from his egotism or from his own conversation. What woman does man does, only he does it less. The difference is one of degree, not of quality.

Where the emotionalism of women grows more pronounced is in matters of religion and love. There is a vague correspondence between her attitude to the one and to the other, in outwardly Christian countries, I mean. She often finds in religion a curious philter, both a sedative and a stimulant. Religion is often for women an allotrope of romance; blind as an earthworm she seeks the stars, and it is curious that religion should make so powerful an appeal to woman, considering how she has been treated by the faiths. The Moslem faith has made of her a toy and a reward; the Jewish, a submissive beast of burden; the Christian, a danger, a vessel of impurity. I mean the actual faiths, not their original theory; one must take a faith as one finds it, not as it is supposed to be, and in the case of woman the Christian religion is but little in accord with the view of Him who forgave the woman taken in adultery. The Christian religion has done everything it could to heap ignominy upon woman: head-coverings in church, practical tolerance of male infidelity, kingly repudiation of queens, compulsory child-bearing, and a multiplicity of other injustices. The Proverbs and the Bible in general are filled with strictures on "a brawling woman", "a contentious woman"; when man is referred to, mankind is really implied. Yet woman has kissed the religious rods. One might think that indeed she was seduced and held only by cruelty and contempt. She is now, in a measure, turning against the faiths, but still she clings to them more closely than man because she is more capable of making an act of faith, of believing that which she knows to be impossible.

The appeal of religion to woman is the appeal of self-surrender,—that is, ostensibly. In the case of love it is the same appeal, ostensibly; though I suspect that intuition has told many a woman who gave herself to a lover or to a god that she was absorbing more than she gave: in love using the man for nature whom she represents, in faith performing a pantheistic prodigy, the enclosing of Nirvana within her own bosom.

But speculation as to the impulse of sex in relation to religion, in Greece, in Egypt, in Latin countries, would draw me too far. I can record only that to all appearances a portion of the religious instinct of woman is derived from the love instinct, which many believe to be woman's first and only motive. It is significant that among the sixty-five cases upon which this article is based there are several deeply religious single women, while not one of the married women shows signs of more than conventional devotion. I incline to believe that woman is firstly animal, secondly, intellectual; while man appears to be occasionally animal and primarily intellectual.

Observe indeed the varying age at which paternal and maternal instincts manifest themselves. A woman's passion for her child generally awakes at birth, and there are many cases where an unfortunate girl, intending to murder her child, as soon as it is born discovers that she loves it. On the other hand, a great many men are indifferent to their children in infancy and are drawn to them only as they develop intellectual quality. This is just the time when woman drifts from them. Qualified by civilized custom, the attitude of woman toward her child is very much that of the cat toward her kitten; as soon as the kitten is a few weeks old, the mother neglects it. A few months later she will not know it. Her part is played. So it is not uncommon to find a woman who has been enthralled by her baby giving it over entirely to hired help: the baby is growing intellectualized; it needs her no more except as a kindly but calm critic. And frequently at that time the father begins to intervene, to control the education, to prepare for the future. Whether in the mental field this means much more than the difference in temperament between red hair and black hair (if that means anything), I do not know; but it is singular that so often the mother should drift away from her child just at the moment when the father thinks of teaching it to ride and shoot and tell the truth. Possibly by that time her critical work is done.

Indicative of the influence of the emotions is the peculiar intensification of love in moments of crisis, such as war, revolution, or accident. Men do not escape this any more than women: the German atrocities, for instance, largely proceed from extreme excitement. But men have but slender bonds to break, being nearly all ready to take their pleasure where they can, while women are more fastidious. Woman needs a more highly charged atmosphere, the whips of fear or grief, the intoxication of glory. When these are given her, her emotions more readily break down her reserves; and it is not remarkable that in times of war there should be an increase in illegitimate births as well as an increase in marriages. Woman's intellect under those pressures gives way. A number of the marriages contracted by British soldiers about to leave for the front are simple manifestations of hysteria.

As for caprice, it has long been regarded as woman's privilege, part of her charm. Man was the hunter, and his prey must run. Only he is annoyed when it runs too fast. He is ever asking woman to charm him by elusiveness and then complaining because she eludes him. There is hardly a man who would not to-day echo Sir Walter Scott's familiar lines,—

"O Woman! in our hours of ease
Uncertain, coy, and hard to please,
And variable as the shade
By the light quivering aspen made."

It is not woman's fault. The poetry of the world is filled with the words "to win" and "to woo"; one cannot win or woo one who does not baffle; one can only take her, and men are not satisfied to do only that. Man loves sincerity until he finds it; he can live neither with it nor without it; this is true most notably in the lists of love. He is for falsehood, for affectation, lest the prize should too easily be won. Both sexes are equally guilty, if guilt there be.

More true is it that many women lie and curvet as a policy because they believe thus best to manage men. They generally believe that they can manage men. They look upon them as "poor dears." They honestly believe that the "poor dears" cannot cook, or run houses, or trim hats, ignoring the fact that the "poor dears" do these things better than anybody, in kitchens, in hotels, and in hat shops. Especially they believe that they can outwit them in the game of love. This curious idea is due to woman's consciousness of having been sought after in the past and told that she did not seek man but was sought by him. Centuries of thraldom and centuries of flattery have caused her to believe this—the poor dear!

In ordinary times, when no world-movements stimulate, the chief exasperation of woman resides in jealousy. It differs from male jealousy, for the male is generally possessive, the female competitive. I suspect that Euripides was generalizing rashly when he said that woman is woman's natural ally. She is too sex-conscious for that, and many of us have observed the annoyance of a mother when her son weds. Competition is always violent, so much so that woman is generally mocking or angry if a man praises ever so slightly another woman. If