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1870.] approximations to the female in mental constitution. Further, there can be little doubt that in the Indo-European race maturity in some respects appears earlier in tropical than in northern regions; and though subject to many exceptions, this is sufficiently general to be looked upon as a rule. Accordingly, we find in that race—at least in the warmer regions of Europe and America—a larger proportion of certain qualities which are more universal in women; as greater activity of the emotional nature when compared with the judgment; an impressibility of the nervous centre, which, cœteris paribus, appreciates quickly the harmonies of sound, form and color; answers most quickly to the friendly greeting or the hostile menace; is more careless of consequences in the material expression of generosity or hatred, and more indifferent to truth under the influence of personal relations. The movements of the body and expressions of the countenance answer to the temperament. More of grace and elegance in the bearing marks the Greek, the Italian and the Creole, than the German, the Englishman or the Green Mountain man. More of vivacity and fire, for better or for worse, is displayed in the countenance.

Perhaps the more northern type left all that behind in its youth. The rugged, angular character which appreciates force better than harmony, the strong intellect which delights in forethought and calculation, the less impressibility, reaching stolidity in the uneducated, are its well-known traits. If there be in such a character less generosity and but little chivalry, there is persistency and unwavering fidelity, not readily obscured by the lightning of passion or the dark surmises of an active imagination.

All these peculiarities appear to result, first, from different degrees of quickness and depth in appreciating impressions from without; and, second, from differing degrees of attention to the intelligent judgment in consequent action. (I leave conscience out, as not belonging to the category of inherited qualities.)

The first is the basis of an emotional nature, and the predominance of the second is the usual indication of maturity. That the first is largely dependent on an impressible condition of the nervous system can be asserted by those who reduce their nervous centres to a sensitive condition by a rapid consumption of the nutritive materials necessary to the production of thought-force, and perhaps of brain tissue itself, induced by close and prolonged mental labor. The condition of overwork, though but an imitation of immaturity, without its joy-giving nutrition, is nevertheless very instructive. The sensitiveness, both physically, emotionally and morally, is often remarkable, and a weakening of the understanding is often coincident with it.

The above observations have been confined to the Indo-European race. It may be objected to the theory that savagery means immaturity in the senses above described, as dependent largely on "impressibility," while savages in general display the least "impressibility," as that word is generally understood. This cannot be asserted of the Africans, who, so far as we know them, possess this peculiarity in a high degree. Moreover, it must be remembered that the state of indifference which precedes that of impressibility in the individual may characterize many savages; while their varied peculiarities may be largely accounted for by recollecting that many combinations of different species of emotions and kinds of intelligence go to make up the complete result in each case.

(d.) Conclusions. Three types of religion may be selected from the developmental conditions of man: first, an absence of sensibility (early infancy); second, an emotional stage more productive of faith than of works; thirdly, an intellectual type, more favorable to works than to faith. Though in regard to responsibility these states may be equal, there is absolutely no gain to laboring humanity from the first type,