In the wearier hours of life, when the season is over, and the boredom of country visits is beginning to tell on the hardy constitutions that have weathered out crush and ball-room, there is usually a moment when the heroine of twenty summers bemoans the hardships of her lot. Her brother snuffed her out yesterday when she tried politics, and the clerical uncle who comes in with the vacation extinguished a well-meant attempt at theology by a vague but severe reference to the Fathers. If the afternoon is particularly rainy, and Mudie's box is exhausted, the sufferer possibly goes further, and rises into eloquent revolt against the decorums of life.

There is indeed one career left to woman, but a general looseness of grammar, and a conscious insecurity in the matter of spelling, stand in the way of literary expression of the burning thoughts within her. All she can do is to moan over her lot and to take refuge in the works of Miss Hominy. There she learns the great theory of the equality of the sexes, the advancement of woman and the tyranny of man. If her head doesn't ache, and holds out for a few pages more, she is comforted to find that her aspirations have a philosophic character. She is able to tell the heavy Guardsman who takes her down to dinner and parries her observations with a joke that they have the sanction of the deepest of Athenian thinkers.

It is, we suppose, necessary that woman should have her philosopher, but it must be owned that she has made an odd choice in Plato. No one would be more astonished than the severe dialectician of the Academy at the feminine conception of a sage of dreamy and poetic temperament, who spends half his time in asserting woman's rights, and half in inventing a peculiar species of flirtation. Platonic attachments, whatever their real origin may be, will scarcely be traced in the pages of Plato; and the rights of woman, as they are advocated in the Republic, are sadly deficient in the essential points of free love and elective affinity.

The appearance of a real Platonic woman in the midst of a caucus of such female agitators as those who were lately engaged in stumping with singular ill success the American States of the West would, we imagine, give a somewhat novel turn to the discussion, and strip of a good deal of adoring admiration the philosopher in whom strong-minded woman has of late found a patron and friend. Plato is a little too logical and too fond of stating plain facts in plain words to suit the Miss Hominys who would put the legs of every pianoforte in petticoats, and if the Platonic woman were to prove as outspoken as her inventor, the conference would, we fear, come abruptly to an end. But if once the difficulty of decorum could be got over, some instruction and no little amusement might be derived from the inquiry which the discussion would open, as to how far the modern attitude of woman fulfils the dreams of her favorite philosopher.

The institution of Ladies' Colleges is a sufficient proof that woman has arrived at Plato's conception of an identity of education for the two sexes. Professors, lecturers, class-rooms, note-books, the whole machinery of University teaching, is at her disposal. Logic and the long-envied classics are in the curriculum. Governesses are abolished, and the fair girl-graduates may listen to the sterner teachings of academical tutors. It is amusing to see how utterly discomfited the new Professor generally is when he comes in sight of his class. He feels that he must be interesting, but he is haunted above all with the sense that he must be proper. He remembers that when, in reply to the lady-principal's inquiry how he liked his class, he answered, with the strictest intellectual reference, that they were "charming," the stern matron suggested that another adjective would perhaps be more appropriate. He felt his whole moral sense as a teacher ebbing away.

In the case of men he would insist on a thorough treatment of his subject, and would avoid sentiment and personal details as insults to their intelligence; but what is he to do with rows of pretty faces that grow black as he touches upon the dialect of Socrates, but kindle into life and animation when he depicts the sage's snub nose? Anecdotes, pretty stories, snatches of poetical quotation, slip in more and more as the students perceive and exercise their power. Men, too, are either intelligent or unintelligent, but the unhappy Professor at a Ladies' College soon perceives that he has to deal with a class of minds which are both at once. A luckless gentleman, after lecturing for forty minutes, found that the lecture had been most carefully listened to and reproduced in the note-books, but with the trifling substitution in every instance of the word "Phoenician" for "Venetian." Above all, he is puzzled with the profuse employment of these note-books.

To the Platonic girl her note-book takes the place of the old-fashioned diary. It is scribbled down roughly at the lecture and copied out fairly at night. It used to be a frightful thought that every evening, before retiring to rest, the girl with whom one had been chatting intended seriously to probe the state of her heart and set down her affections in black and white; but it is hardly less formidable to imagine her refusing to lay her head on her pillow before she has finished her fair copy of the battle of Salamis. The universality of female studies, too, astounds the teacher who is fresh from the world of man; he stands aghast before a girl who is learning four languages at once, besides attending courses on logic, music, and the use of the globes. This omnivorous appetite for knowledge he finds to co-exist with a great weakness in the minor matters of spelling, and a profound indifference to the simplest rules of grammar. We do not wonder then at Professors being a little shy of Ladies' Colleges; nor is it less easy to see why the Platonic theory of education has taken so little with the girls themselves. After all, the grievance of which they complain has its advantages.

The worst of bores is restrained by courtesy from boring you if you give him no cue for further conversation, and the plea of utter ignorance which an English girl can commonly advance on any subject is at any rate a defence against the worst pests of society. On the other hand, the ingenuous confession that she really knows nothing about it can be turned by a smile into a prelude to the most engaging conversation, and into an implied flattery of the neatest kind to the favored being whose superiority is acknowledged. Ignorance, in fact, of this winsome order is one of the stock weapons of the feminine armory.

The man who looks philosophically back after marriage to discover why on earth he is married at all will generally find that the mischief began in the naÏve confession on the part of his future wife of a total ignorance which asked humbly for enlightenment. One of the grandest coups we ever knew made in this way was effected by a desire on the part of a faded beauty to know the pedigree of a horse. The pride of her next neighbor at finding himself the possessor of knowledge on any subject on earth took the form of the most practical gratitude a man can show. But it is not before marriage only that woman finds her ignorance act as a charm. Husbands find pleasure in talking politics to their wives simply because, as they stand on the hearthrug, they are displaying their own mental superiority. An Englishman likes to be master of his own house, but he dearly loves to be schoolmaster.

A Platonic woman as well-informed as her husband would deprive him of this daily source of domestic enjoyment; his lecture would be reduced to discussion, and to discussion in which he might be defeated. To rob him of his oracular infallibility might greatly improve the husband, but it would revolutionize the character of the home.

It is difficult to see at first sight any analogy between the Puritanical form of flirtation which calls itself a Platonic attachment, and the provisions by which Plato excluded all peculiar love or matrimonial choice from his commonwealth. The likeness is really to be found in the resolve on which both are based to obtain all the advantages of social intercourse between the sexes without the interference of passion. In a well-regulated State, no doubt, passion is a bore, and this is just the aspect which it takes to a highly regulated woman. An outburst of affection on the part of her numerous admirers would break up a very pleasant circle, and put an end to some charming conversations. On the other hand, the quiet sense of some special relationship, the faint odor of a passion carefully sealed up, gives a piquancy and flavor to social friendship which mere association wants. Very frequently such a relation forms an admirable retreat from stormier experiences in the past, and the tender grace of a day that is dead hangs pleasantly enough over the days that remain. But the Platonic woman proper, in this sense, is the spinster of five-and-thirty. She is clever enough to know that the day for inspiring grand passions is gone by, but that there is still nothing ridiculous in mingling a little sentiment with her friendly relations. She moves in maiden meditation fancy free, but the vestal flame of her life is none the more sullied for a slight tinge of earthly color. It is a connection that is at once interesting, undefined, and perfectly safe. It throws a little poetry over life to know that one being is cherishing a perfectly moral and carefully toned-down attachment for another, which will last for years, but never exceed the bounds of a smile and a squeeze of the hand.

Animals in the lowest scale of life are notoriously the hardest to kill, and it is just this low vitality, as it were, of Platonic attachment that makes it so perfectly indestructible. Its real use is in keeping up a sort of minute irrigation of a good deal of human ground which would be barren without it. These little tricklings of affection, so small as not to disturb one's sleep or to drive one to compose a single sonnet, keep up a certain consciousness of attraction, and beget a corresponding return of kindliness and good temper towards the world around. A woman who has once given up the hope of being loved is a nuisance to everybody. But the Platonic woman need never give up her hope of being loved; she has reduced affection to a minimum, but from its very minuteness there is little or no motive to snap the bond, and with time habit makes it indestructible. One Christian body, we believe—the Moravians—still carries out the principle of Plato's ideal state in giving woman no choice in the selection of a spouse. The elders arrange their matches as the wise men of the Republic were wont to do. A friend of ours once met six young women going out to some Northern settlement of the Moravians with a view to marriage. "What is your husband's name?" he asked one. "I don't know; I shall find out when I see him," she answered. But we have heard of only one State which realizes Plato's theory as to the equal participation of woman in man's responsibilities as well as in his privileges, and that is the kingdom of Dahomey. If women were to learn and govern like men, Plato argued, women must fight like men, and the Amazons of Dahomey fight like very terrible men indeed.

But we have as yet heard of no military grievance on the part of injured woman. She has not yet discovered the hardship of being deprived of a commission, or denied the Victoria Cross. No Miss Faithful has challenged woman's right to glory by the creation of a corps of riflewomen. Even Dr. Mary Walker, though she could boast of having gone through the American war, went through it with a scalpel, and not with a sword. We are far from attributing this peaceful attitude of modern woman, inferior though it be to the Platonic ideal, to any undue physical sensitiveness to danger, or to inability for deeds of daring; we attribute it simply to a sense that there is a warfare which she is discharging already, and with the carrying on of which any more public exertions would interfere.

Woman alone keeps up the private family warfare which in the earlier stages of society required all the energies of man. It is a field from which man has completely retired, and which would be left wholly vacant were it not occupied by woman. The stir, the jostling, the squabbling of social life, are all her own. We owe it to her that the family existence of England does not rot in mere inaction and peace. The guerilla warfare of house with house, the fierce rivalry of social circle with social circle, the struggle for precedence, the jealousies and envyings and rancors of every day—these are things which no man will take a proper interest in, and which it is lucky that woman can undertake for him. The Platonic woman of to-day may not march to the field or storm the breach, but she is unequalled in outmanoeuvring a rival, in forcing an entrance into society, in massacring an enemy's reputation, in carrying off matrimonial spoil. In war, then, as in education and the affections, modern woman has developed the spirit without copying the form of the Platonic ideal. After all superficial contrasts have been exhausted, she may still claim the patronage of the philosopher of Academe.