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more remarkable equality in the size, color, and figure of both sexes, than in most places I have visited."

PRIMARY AND SECONDARY SEXUAL CHARACTERS

A most important inference may be deduced from these facts. A man does not, normally, fall in love with a man. He falls in love with a woman, because she is a woman. Now when, as in the cases cited, the men and women differ only in regard to the coarsest anatomical peculiarities known as the primary sexual qualities, it is obvious that their "love" also can consist only of such coarse feelings and longings as these primary qualities can inspire. In other words they can know the great passion only on its sensual side. Love, to them, is not a sentiment but an appetite, or at best an instinct for the propagation of the species.

Of the secondary sexual qualities-those not absolutely necessary for the maintenance of the species--the first to appear prominently in women is fat; and as soon as it does appear, it is made a ground of individual preference. Brough Smyth tells us that in Australia a fat woman is never safe from being stolen, no matter how old and ugly she may be. In the chapter on Personal Beauty I shall marshal a number of facts showing that among the uncivilized and Oriental races in general, fat is the criterion of feminine attractiveness. It is so among coarse men (i.e., most men) even in Europe and America to this day. Hindoo poets, from the oldest times to Kalidasa and from Kalidasa to the present day, laud their heroines above all things for their large thighs thighs so heavy that in walking the feet make an impression on the ground "deep as an elephant's hoofs."

FASTIDIOUS SENSUALITY IS NOT LOVE

It is hardly necessary to say that the "love" based on these secondary qualities is not sentimental or romantic. It may, however and this is a very important point to remember-be extremely violent and stubborn. In other words,

there may be a strong individual preference in love that is entirely sensual. Indeed, lust may be as fastidious as love. Tarquinius coveted Lucretia; no other woman would have satisfied him. Yet he did not love her. Had he loved her he would have sacrificed his own life rather than offered violence to one who valued her honor more than her life. He loved only himself; his one object was to please his beloved ego; he never thought of her feelings and of the consequences of his act to her. The literature of ancient Rome, Greece, and Oriental countries is full of such cases of individualized "love" which, when closely examined, reduce themselves to cases of selfish lust-eagerness to gratify an appetite with a particular victim, for whom the "lover" has not a particle of affection, respect, or sympathy, not to speak of adoration or gallant, self-sacrificing devotion. Unless we have positive evidence of the presence of these traits of unselfish affection, we are not entitled to assume the existence of genuine love; especially among races that are coarse, unsympathetic, and cruel.

TWO STORIES OF INDIAN LOVE

From this point of view we must judge two Indian lovestories related by Keating (II., 164–166) :

I. A Chippewa named Ogemans, married to a woman called Demoya, fell in love with her sister. When she refused him he affected insanity. His ravings were terrible, and nothing could appease him but her presence; the moment he touched her hand or came near her he was gentle as they could wish. One time, in the middle of a winter night, he sprang from his couch and escaped into the woods, howling and screaming in the wildest manner; his wife and her sister followed him, but he refused to be calmed until the sister (Okoj) laid her hand on him, when he became quiet and gentle. This kind of performance he kept up a long time till all the Indians, including the girl, became convinced he was possessed by a spirit which she alone could subdue. So she married him and never after was he troubled by a return of madness.

II. A young Canadian had secured the favor of a halfbreed girl who had been brought up among the Chippewas

and spoke only their language. Her name was Nisette, and she was the daughter of a converted squaw who, being very pious, induced the young couple to go to an Algonquin village and get regularly married by a clergyman. Meanwhile the Canadian's love cooled away, and by the time they reached the village he cared no more for the poor girl. Soon thereafter she became the subject of fits and was finally considered to be quite insane. The only lucid intervals she had were in the presence of her inconstant husband. Whenever he came near her, her reason would return, and she would appear the same as before her illness. Flattered by what he deemed so strong an evidence of his influence over her, the Canadian felt a return of kindness toward her, and was finally induced to renew his attentions, which, being well received, they were soon united by a clergyman. Her reason appeared to be restored, and her improving health showed that her happiness was complete.

FEMININE IDEALS SUPERIOR TO MASCULINE

Keating's guide was convinced that in both these cases the insanity was feigned for the selfish purpose of working upon the feelings of the unwilling party. Even apart from that, there is no trace of evidence in either story that the feelings of the lovers rose above sensual attachment, though the girl, being half white, might have been capable of an approximation to a higher feeling. Indeed it is among women that such approximations to a higher type of attachment must be sought; for the uncivilized woman's basis of individual preference, while apt to be utilitarian, is less sensual than the man's. She is influenced by his manly qualities of courage, valor, aggressiveness, because those are of value to her, while he chooses her for her physical charms and has little or no appreciation of the higher feminine qualities. Schoolcraft (V., 612) cites the following as an Indian girl's ideal: "My love is tall and graceful as the young pine waving on the hill-and as swift in his course as the stately deer. His hair is flowing, and dark as the blackbird that floats through the air, and his eyes, like the eagle's, both piercing and bright. His heart, it is fearless and great--and his arm it is strong in the fight." Now it is true that Schoolcraft is

a very unreliable witness in such matters, as we shall see in the chapter on Indians. He had a way of taking coarse Indian tales, dressing them up in a fine romantic garb and presenting them as the aboriginal article. An Indian girl would not be likely to compare a man's hair to a blackbird's feathers, and she certainly would never dream of speaking of a "tall and graceful pine waving on the hill." She might, however, compare his swiftness to a deer's, and she might admire his sharp sight, his fearlessness, his strong arm in a fight; and that is enough to illustrate what I have just said that her preference, though utilitarian, is less sensual than the man's. It includes mental elements, and as moreover her duties as mother teach her sympathy and devotion, it is not to be wondered at that the earliest approximations to a higher type of love are on the part of women.

SEX IN BODY AND MIND

As civilization progresses, the sexes become more and more differentiated, thus affording individual preference an infinitely greater scope. The stamp of sex is no longer confined to the pelvis and the chest, but is impressed on every part of the body. The women's feet become smaller and more daintily shaped than the men's, the limbs more rounded and tapering and less muscular, the waist narrower, the neck longer, the skin smoother, softer, and less hairy, the hands more comely, with more slender fingers, the skeleton more delicate, the stature lower, the steps shorter, the gait more graceful, the features more delicately cut, the eyes more beautiful, the hair more luxuriant and lustrous, the cheeks rounder and more susceptible to blushes, the lips more daintily curved, the smile sweeter.

But the mind has sex as well as the body. It is still in process of evolution, and too many individuals still approximate the type of the virago or the effeminate man; but the time will come for all, as it has already come for many, when a masculine trait in a woman's character will make as disagreeable an impression as a blacksmith's sinewy arm on the

body of a society belle would make in a ball-room. To call a woman pretty and sweet is to compliment her; to call a man pretty and sweet would be to mock or insult him. The ancient Greeks betrayed their barbarism in amorous matters in no way more conspicuously than by their fondness for coy, effeminate boys, and their admiration of masculine goddesses like Diana and Minerva. Contrast this with the modern ideal of femininity, as summed up by Shakspere :

Why are our bodies soft and weak and smooth,
Unapt to toil and trouble in the world,

But that our soft conditions and our hearts

Should well agree with our external parts ?

TRUE FEMININITY AND ITS FEMALE ENEMIES

A woman's voice differs from a man's not only in pitch but in timbre; its quality suggests the sex. There is great scope for variety, from the lowest contralto to the highest soprano, as there is in man's from the lowest bass to the highest tenor; a variety so great that voices differ as much as faces and can be instantly recognized; but unless it has the proper sexual quality a voice affects us disagreeably. A coarse, harsh voice has marred many a girl's best marriage chances, while, on the other hand, it may happen that "the ear loveth before the eye." Now what is true of the male and female voice holds true of the male and female mind in all its diverse aspects. We expect men to be not only bigger, stronger, taller, hardier, more robust, but more courageous and aggressive, more active, more creative, more sternly just, than women; while coarseness, cruelty, selfishness, and pugnacity, though not virtues in either sex, affect us much less repulsively in men than in women, for the reason that the masculine struggle for existence and competition in business foster selfishness, and men have inherited pugnacious instincts from their fighting ancestors, while women, as mothers, learned the lessons of sympathy and self-sacrifice much sooner than men. The distinctively feminine virtues are on the whole of a much higher order than the masculine, which is the reason why they were

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