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 as in Scotland, or of cruelty, as in England, if the wife is to be absolutely released. The husband in England can claim damages from the man who has ruined his family life, but the woman can claim none from the rival who has supplanted her. The law, therefore, having the threads of obsolete theory woven into its woof, has been various and uncertain in the changes that it has admitted. Still, it can hardly be doubted that as the conception of their eternal tutelage has been dispersed, and women have come to be regarded as more or less the equals of men—at least as deserving equality before the law—men are held more strictly to account in matters of conjugal morality. In other words, the primitive marriage of suitability, the marriage which aimed first at constituting the conditions for a new family, and which only regarded inclination in the second place, is being superseded everywhere by marriages that are supposed to be based upon love, and only not disallowed by the judgment. It stands to reason that conjugal fidelity enters into the contract far more than it anciently did on the man's side.

It cannot be supposed that a system which has endured and been approved through so many centuries as the mariage de convenance has witnessed is immoral in its essence, and the gravity of the change which is now overthrowing it cannot easily be over-estimated. Englishmen are apt to think of it as a system under which girls of fifteen, just fresh from the convent, are married to worn-out debauchees of sixty, and it is of course a system under which this abuse is possible, just as under the English system of liberty a girl in her teens may run away with her father's groom, and a young man of one and twenty tie himself for life to a courtezan. We must look at typical instances of the