pagan Rome, likewise threw the vesture of sanctity over all the other virtues which belong by nature to the female mind. Until the rise of Christianity the gentler and domestic virtues were nowhere recognized as at all comparable, in point of ethical merit, with the heroic and the civic. But when the ideal was changed by Christ—when the highest place in the hierarchy of the virtues was assigned to faith, hope, and charity; to piety, patience, and long-suffering; to forgiveness, self-denial, and even self-abasement—we can not wonder that, in so extraordinary a collision between the ideals of virtue, it should have been the women who first flocked in numbers around the standard of the Cross.
So much, then, for the intellect and emotions. Coming lastly to the will, I have already observed that this exercises less control over the emotions in women than in men. We rarely find in women that firm tenacity of purpose and determination to overcome obstacles which is characteristic of what we call a manly mind. When a woman is urged to any prolonged or powerful exercise of volition, the prompting cause is usually to be found in the emotional side of her nature, whereas, in man, we may generally observe that the intellectual is alone sufficient to supply the needed motive. Moreover, even in those lesser displays of volitional activity, which are required in close reading or in studious thought, we may note a similar deficiency. In other words, women are usually less able to concentrate their attention; their minds are more prone to what is called "wandering," and we seldom find that they have specialized their studies or pursuits to the same extent as is usual among men. This comparative weakness of will is further manifested by the frequency among women of what is popularly termed indecision of character. The proverbial fickleness of la donna mobile is due quite as much to vacillation of will as to other unstable qualities of mental constitution. The ready firmness of decision which belongs by nature to the truly masculine mind is very rarely to be met with in the feminine; while it is not an unusual thing to find among women indecision of character so habitual and pronounced as to become highly painful to themselves—leading to timidity and diffidence in adopting almost any line of conduct where issues of importance are concerned, and therefore leaving them in the condition, as they graphically express it, of not knowing their own minds.
If, now, we take a general survey of all these mental differences, it becomes apparent that in the feminine type the characteristic virtues, like the characteristic failings, are those which are born of weakness; while in the masculine type the characteristic failings, like the characteristic virtues, are those which are born of strength. Which we are to consider the higher type will therefore depend on the value which we assign to mere force. Under one point of view, the mag-
