from this that women are neither justified in having unconditional
possession of it, nor fit persons to be entrusted with its
administration. When wealth, in any true sense of the word, that is to
say, funds, houses or land, is to go to them as an inheritance they
should never be allowed the free disposition of it. In their case a
guardian should always be appointed; and hence they should never be
given the free control of their own children, wherever it can be
avoided. The vanity of women, even though it should not prove to be
greater than that of men, has this much danger in it, that it takes an
entirely material direction. They are vain, I mean, of their personal
beauty, and then of finery, show and magnificence. That is just why
they are so much in their element in society. It is this, too, which
makes them so inclined to be extravagant, all the more as their
reasoning power is low. Accordingly we find an ancient writer
describing woman as in general of an extravagant nature--[Greek: Gynae
to synolon esti dapanaeron Physei][2] But with men vanity often takes
the direction of non-material advantages, such as intellect, learning,
courage.

[Footnote 1: Leroy, _Lettres philosophiques sur l'intelligence et la
perfectibilité des animaux, avec quelques lettres sur l'homme_, p.
298, Paris, 1802.]

[Footnote 2: Brunck's _Gnomici poetae graeci_, v. 115.]

In the _Politics_[1] Aristotle explains the great disadvantage which
accrued to the Spartans from the fact that they conceded too much to
their women, by giving them the right of inheritance and dower, and a
great amount of independence; and he shows how much this contributed
to Sparta's fall. May it not be the case in France that the influence