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 the predominating individual. Aristotle's criticism of Plato in this matter, his insistence upon the natural inferiority of slaves and women, is just the sort of confusion between inherent and imposed qualities that was his most characteristic weakness. The spirit of the European people, of almost all the peoples now in the ascendant, is towards a convention of equality; the spirit of the Mahometan world is towards the intensification of a convention that the man alone is a citizen and that the woman is very largely his property. There can be no doubt that the latter of these two convenient fictions is the more primitive way of regarding this relationship. It is quite unfruitful to argue between these ideals as if there were a demonstrable conclusion, the adoption of either is an arbitrary act, and we shall simply follow our age and time if we display a certain bias for the former.

If one looks closely into the various practical expansions of these ideas, we find their inherent falsity works itself out in a very natural way so soon as reality is touched. Those who insist upon equality work in effect for assimilation, for a similar treatment of the sexes. Plato's women of the governing class, for example, were to strip for gymnastics like men, to bear arms and go to war, and follow most of the masculine occupations of their class. They were to have the same education and to be assimilated to men at every doubtful point. The Aristotelian attitude, on the other hand, insists upon specialisation. The men are to rule and fight and toil; the women are to support motherhood in a state of natural inferiority. The trend of evolutionary forces through long centu-