occupation, behavior, which distinguish men from women. In a troop of horses, seen at a distance, the sexes are indistinguishable. In a herd of deer the males are distinguishable because of their antlers. The male lion is distinguished by his mane, the male cat only by a somewhat heavier build. In certain species of insects the male and female differ so widely in appearance that even naturalists have supposed them to belong to separate species. Beyond these distinctions lies that of conduct. Certain psychic attributes are manifested by either sex. The intensity of the maternal passion is a sex-distinction as much as the lion's mane or the stag's horns. The belligerence and dominance of the male is a sex-distinction: the modesty and timidity of the female is a sex-distinction. The tendency to "sit" is a sex-distinction of the hen: the tendency to strut is a sex-distinction of the cock. The tendency to fight is a sex-distinction of males in general: the tendency to protect and provide for, is a sex-distinction of females in general.
With the human race, whose chief activities are social, the initial tendency to sex-distinction is carried out in many varied functions. We have differentiated our industries, our responsibilities, our very virtues, along sex lines. It will therefore be clear that the claim of excessive sex-distinction in humanity, and especially in woman, does not carry with it any specific "moral" reproach, though it does in the larger sense prove a decided evil in its effect on human progress.
In primary distinctions our excess is not so marked as in the farther and subtler development; yet, even here, we have plain proof of it. Sex-energy in its primal manifestation is exhibited in the male of the human species to a degree far greater than is necessary for the processes of reproduction,–enough, indeed, to subvert and injure those processes. The direct injury to reproduction from the excessive indulgence of the male, and the indirect injury through its debilitating effect upon the female, together with the enormous evil to society produced by extra-marital indulgence,–these are facts quite generally known. We have recognized them for centuries, and sought to check the evil action by law, civil, social, moral. But we have treated it always as a field of voluntary action, not as a condition of morbid development. We have held it as right that man should be so, but wrong that man should do so. Nature does not work in that way. What it is right to be, it is right to do. What it is wrong to do, it is wrong to be. This inordinate demand in the human male is an excessive sex-distinction. In this, in a certain over-coarseness and hardness, a too great belligerence and pride, a too great subservience to the power of sex-attraction, we find the main marks of excessive sex-distinction in men. It has been always checked and offset in them by the healthful activities of racial life. Their energies have been called out and their faculties developed along all the lines of human progress. In the growth of industry, commerce, science, manufacture, government, art, religion, the male of our species has become human, far more than male. Strong as this passion is in him, inordinate as is his indulgence, he is a far more normal animal than the female of his species,–far less over-sexed. To him this field of special activity is but part of life,–an incident. The whole world remains besides. To her it is the world. This has been well stated in the familiar epigram of Madame de Staël,–"Love with man is an episode, with woman a history." It is in woman that we find most fully expressed the excessive sex-distinction of the human species,–physical, psychical, social. See first the physical manifestation.
To make clear by an instance the difference between normal and abnormal sex-distinction, look at the relative condition of a wild cow and a "milch cow," such as we have made. The wild cow is a female. She has healthy calves, and milk enough for them; and that is all the femininity she needs. Otherwise than that she is bovine rather than feminine. She is a light, strong, swift, sinewy creature, able to run, jump, and fight, if necessary. We, for economic uses, have artificially developed the cow's capacity for producing milk. She has become a walking milk-machine, bred and tended to that express end, her value measured in quarts. The secretion of milk is a maternal function,–a sex-function. The cow is over-sexed. Turn her loose in natural conditions, and, if she survive the change, she would revert in a very few generations to the plain cow, with her energies used in the general activities of her race, and not all running to milk.
Physically, woman belongs to a tall, vigorous, beautiful animal species, capable of great and varied exertion. In every race and time when she has opportunity for racial activity, she developes accordingly, and is no less a woman for being a healthy human creature. In every race and time where she is denied this opportunity,–and few, indeed, have been her years of freedom,–she has developed in the lines of action to which she was confined; and those were always lines of sex-activity. In consequence the body of woman, speaking in the largest generalization, manifests sex-distinction predominantly.
Woman's femininity–and "the eternal feminine" means simply the eternal sexual–is more apparent in proportion to her humanity than the femininity of other animals in proportion to their caninity or felinity or equinity. "A feminine hand" or "a feminine foot" is distinguishable anywhere. We do not hear of "a feminine paw" or "a feminine hoof." A hand is an organ of prehension, a foot an organ of locomotion: they are not secondary sexual characteristics. The comparative smallness and feebleness of woman is a sex-distinction. We have carried it to such an excess that women are commonly known as "the weaker sex." There is no such glaring difference between male and female in other advanced species. In the long migrations of birds, in the ceaseless motion of the grazing herds that used to swing up and down over the continent each year, in the wild, steep journeys of the breeding salmon, nothing is heard of the weaker sex. And among the higher carnivora, where longer maintenance of the young brings their condition nearer ours, the hunter dreads the attack of the female more than that of the male. The disproportionate weakness is an excessive sex-distinction. Its injurious effect may be broadly shown in the Oriental nations, where the female in curtained harems is confined most exclusively to sex-functions and denied most fully the exercise of race-functions. In such peoples the weakness, the tendency to small bones and adipose tissue of the over-sexed female, is transmitted to the male, with a retarding effect on the development of the race. Conversely, in early Germanic tribes the comparatively free and humanly developed women–tall, strong, and brave–transmitted to their sons a greater proportion of human power and much less of morbid sex-tendency.
The degree of feebleness and clumsiness common to women, the comparative inability to stand, walk, run, jump, climb, and perform other race-functions common to both sexes, is an excessive sex-distinction; and the ensuing transmission of this relative feebleness to their children, boys and girls alike, retards human development. Strong, free, active women, the sturdy, field-working peasant, the burden-bearing savage, are no less good mothers for their human strength. But our civilized "feminine delicacy," which appears somewhat less delicate when recognized as an expression of sexuality in excess,–makes us no better mothers, but worse. The relative weakness of women is a sex-distinction. It is apparent in her to a degree that injures motherhood, that injures wifehood, that injures the individual. The sex-usefulness and the human usefulness of women, their general duty to their kind, are greatly injured by this degree of distinction. In every way the over-sexed condition of the human female reacts unfavorably upon herself, her husband, her children, and the race.
In its psychic manifestation this intense sex-distinction is equally apparent. The primal instinct of sex-attraction has developed under social forces into a conscious passion of enormous power, a deep and lifelong devotion, overwhelming in its force. This is excessive in both sexes, but more so in women than in men,–not so commonly in its simple physical form, but in the unreasoning intensity of emotion that refuses all guidance, and drives those possessed by it to risk every other good for this one end. It is not at first sight easy, and it may seem an irreverent and thankless task, to discriminate here between what is good in the "master passion" and what is evil, and especially to claim for one sex more of this feeling than for the other; but such discrimination can be made.
It is good for the individual and for the race to have developed such a degree of passionate and permanent love as shall best promote the happiness of individuals and the reproduction of species. It is not good for the race or for the individual that this feeling should have become so intense as to override all other human faculties, to make a mock of the accumulated wisdom of the ages, the stored
