degree of civilisation and refinement ever produces the want of sympathies still more intimate and complete; and the gratification of the senses is no longer all that is sought in sexual connexion. It soon becomes a very small part of that profound and complicated sentiment, which we call love, which is rather the universal thirst for a communion not only of the senses, but of our whole nature, intellectual, imaginative and sensitive, and which, when individualised, becomes an imperious necessity, only to be satisfied by the complete or partial, actual or supposed fulfilment of its claims. This want grows more powerful in proportion to the development which our nature receives from civilisation, for man never ceases to be a social being. The sexual impulse, which is only one, and often a small part of those claims, serves, from its obvious and external nature, as a kind of type or expression of the rest, a common basis, an acknowledged and visible link. Still it is a claim which even derives a strength not its own from the accessory circumstances which surround it, and one which our nature thirsts to satisfy. To estimate this, observe the degree of intensity and durability of the love of the male towards the female in animals and savages; and acknowledge all the duration and intensity observable in the love of civilised beings beyond that of savages to be produced from other causes. In the susceptibility of the external senses there is probably no important difference.
Among the ancient Greeks the male sex, one half of the human race, received the highest cultivation and refinement: whilst the other, so far as intellect is concerned, were educated as slaves, and were raised but few degrees in all that related to moral or intellectual excellence above the condition of savages. The gradations in the society of man present us with slow improvement in this respect. The Roman women held a higher
