ese views not in the mores? Undoubtedly it is because they are
dogmatic in form, invented and imposed by theological authority[1187] or
philosophical speculation. They do not grow out of the experience of
life and cannot be verified by it. Woman bears an unequal share of the
responsibilities and duties of sex and reproduction just as certainly
and justly as man bears an unequal share of the responsibilities and
duties of property, war, and politics. The reasons are in ultimate
physiological facts by virtue of which one is a woman and the other is a
man.

+374. Love marriage. Conjugal affection. "Wife."+ It must be assumed
that even in the lowest form of society a man may have preferred one
woman to others, but love between a man and a woman is not a phenomenon
of uncivilized society. It begins with wealth and luxury. Love stories
can be found in very early folklore, legends, and poetry, but they
belong to idealization, to romance and unreality. Realistic love stories
are now hardly a century old. It is evident that they lead idealization.
They put cases and solve them, and every reader forms a judgment whether
the case has actuality and whether the solution is correct. Love in
half-civilization and in antiquity was erotic only. The Greeks conceived
of it as a madness by which a person was afflicted through the caprice
or malevolence of some god or goddess. Such a passion is necessarily
evanescent. The ancient peoples in general, and the Semites in
particular, did not think this passion an honorable or trustworthy basis
of marriage. The Kaffirs think that a Christian wife, married for love,
is shameful. They compare her to a cat, the only animal which, amongst
them, has no value, but is obtained as a gift.[1188] The _gandharva_
marriage of the Hindoos was a love marriage, and was not honorable. It
was free love and became, in practice, an entirely informal union
without institutional guarantees.[1189] This would be, at best, a
conscience marriage, to which a man would adhere from a sense of duty,
the strength of which would depend on personal character only.

In all these cases the views entertained were justified, if love meant
only erotic passion. On the other hand, we have seen (sec. 362) that
conjugal love controls the will by the highest motives. It is based on
esteem, confidence, and habit. It presents all varieties and degrees,
from exploitation on one side and servility on the other, to
good-fellowship on both s