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Table of contents
THE FIRST WOMAN, AND HER ANTEDILUVIAN DESCENDANTS-1
THE FIRST WOMAN, AND HER ANTEDILUVIAN DESCENDANTS-2
THE FIRST WOMAN, AND HER ANTEDILUVIAN DESCENDANTS-3
THE FIRST WOMAN, AND HER ANTEDILUVIAN DESCENDANTS-4
THE FIRST WOMAN, AND HER ANTEDILUVIAN DESCENDANTS-5
THE FIRST WOMAN, AND HER ANTEDILUVIAN DESCENDANTS-6
THE FIRST WOMAN, AND HER ANTEDILUVIAN DESCENDANTS-7
DEGREES OF SENTIMENTAL ATTACHMENT AT DIFFERENT PERIODS-8
A VIEW OF MATRIMONY IN THREE DIFFERENT LIGHTS
FEMALE FRIENDSHIP
A LETTER TO A NEW MARRIED MAN
ITALIAN DEBAUCHERY
CUSTOM IN THE MOGUL EMPIRE
ANECDOTE OF CAESAR
POWER OF PHILTRES AND CHARMS
LAPLAND AND GREENLAND LADY
ART OF DETERMINING THE PRECISE FIGURE, THE DEGREE OF BEAUTY,THE HABITS, AND THE AGE, OF WOMEN, NOTWITHSTANDING THE AIDS AND DISGUISES OF DRESS
THE IDEAL OF FEMALE BEAUTY; OR A DESCRIPTION OF THE FAMOUS STATUE OF THE VENUS DE MEDICI
AN ESSAY ON MATRIMONY-1
AN ESSAY ON MATRIMONY-2
Three Contributions to the Theory of Sex. PREFACE
THE SEXUAL ABERRATIONS-1.1
DEVIATION IN REFERENCE TO THE SEXUAL AIM-1.2
GENERAL STATEMENTS APPLICABLE TO ALL PERVERSIONS-1.3
PARTIAL IMPULSES AND EROGENOUS ZONES-1.4
THE INFANTILE SEXUALITY-2.1
THE SEXUAL AIM OF THE INFANTILE SEXUALITY-2.2
THE INFANTILE SEXUAL INVESTIGATION-2.3
THE SOURCES OF THE INFANTILE SEXUALITY-2.4
THE TRANSFORMATION OF PUBERTY-3
THE THEORY OF THE LIBIDO-3.1
SUMMARY-3.2
SUMMARY-3.3
INDEX-1
INDEX-2
INDEX-3

deny the existence of female souls, but only hold them to be of a 

nature inferior to those of men; and that they enter not into the same, 

but into an inferior paradise, prepared for them on purpose. Lady 

Montague, and the writers whom she has contradicted, may perhaps be both 

right. The former might be the opinion which the Turks brought with them 

from Asia; and the latter, as a refinement upon it they may have adopted 

by their intercourse with the Europeans. 

 

This opinion, however, has had but few votaries in Europe: though some 

have even here maintained it, and assigned various reasons for so doing. 

Among these, the following laughable reason is not the least 

particular--"In the Revelations of St. John the divine," said one, whose 

wife was a descendant of the famous Xantippe,[1] "you will find this 

passage: _And there was silence in heaven for about the space of half an 

hour_. Now, I appeal to any one, whether that could possibly have 

happened, had there been any women there? And, since there are none 

there, charity forbids us to imagine that they are all in a worse place; 

therefore it follows that they have no immortal part: and happy is it 

for them, as they are thereby exempted from being accountable for all 

the noise and disturbance they have raised in this world." 

 

In a very ancient treatise, called the Wisdom of all Times, ascribed to 

Hushang, one of the earliest kings of Persia, are the following 

remarkable words: "The passions of men may, by long acquaintance, be 

thoroughly known; but the passions of women are inscrutable; therefore 

they ought to be separated from men, lest the mutability of their 

tempers should infect others." 

 

Ideas of a similar nature seem to have been at this time, generally 

diffused over the East. For we find Solomon, almost every where in his 

writings, exclaiming against women; and, in the Apocrypha, the author of 

Ecclesiasticus is still more illiberal in his reflections. 

 

Both these authors, it is true, join in the most enraptured manner to 

praise a virtuous woman; but take care at the same time to let us know, 

that she is so great a rarity as to be very seldom met with. 

 

Nor have the Asiatics alone been addicted to this illiberality of 

thinking concerning the sex. Satirists of all ages and countries, while 

they flattered them to their faces, have from their closets scattered 

their spleen and ill-nature against them. Of this the Greek and Roman 

poets afford a variety of instances; but they must nevertheless yield 

the palm to some of our moderns. In the following lines, Pope has 


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