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 on the whole, forbade her to develop her brain and intelligence during the fifteen centuries of Christian domination, it may be that her brain is not working with all the energy of which it is capable. He lays down for this dependent creature a certain code of deportment and behaviour, and, when it has enfeebled her, he discourses on her inferior muscular development: if any girls or women defiantly exercise their muscles and become strong, he calls them “unwomanly” and happily exceptional. He observes that woman is more emotional than man; and, of course, he does not ask physiologists whether this may be merely, or mainly, the effect (as it is) of the muscular and intellectual restrictions he has placed on her. He bids her develop pretty curves on her body for his entertainment, and never thinks about the physiological and psychological effect of the dead mass of fat and the flabby muscles. He kindly undertakes (for a consideration) the care of this weaker companion, and, when she begins to prove that she can fend for herself, he severely censures her for intruding on his labour-market. He learns from novelists that she has a peculiar power of “intuition” (in fiction), and a greater fineness of perception than man (which exact experiment in America has shown to be untrue), and is altogether a deep and unfathomable being. And he then, in virtue of his superior understanding of her “mysterious” nature, proceeds to dictate to her about her sphere and her capacities.

The absurdities and contradictions of male