Verification of this theory may be found more or less distinctly in every period of history. Each of the three classes referred to have always borne out the biological law that the life of relation or animal life, is subordinated to the life of nutrition. Still more striking is the application to this case of another general principle, namely, that Progress is the development of Order; a principle which, as I showed in the second chapter, connects every dynamical question in Sociology with the corresponding statical conception. For with the growth of society, the modifying influence of moral force is always increasing, both by larger scope being given to each of its three elements specially, and also by the more perfect consolidation of their union. Robertson has made an important remark on the gradual improvement in the condition of women, which is but a particular case of this sociological law. The general principle on which progress in all three classes depends, is the biological law, that the preponderance of vegetable life over animal life diminishes as the organism is higher in the scale and is more perfectly developed. During the various phases of ancient Polytheism, the controlling power consisted simply of the moral influence exerted by women in the Family. In public life the influence of thinkers had not made itself independent of the governmental authority, of which it was sometimes the source, sometimes the instrument. Mediaeval Catholicism went a step further, and took the first step in systematizing moral force. It created an independent spiritual authority to which political governments were subordinated, and this authority was always supported by women. But the complete organization of moral force was reserved for modern times. It is only recently that the working classes have begun to interfere actively in social questions; and, as I have shown in the preceding chapter, it is from their co-operation that the new spiritual power will derive its practical efficiency. Limited originally to the sphere of Feeling, and subsequently extended to the intellectual sphere, it henceforward embraces the sphere of Activity; and this without losing its spiritual character, since the influences of which it consists are entirely distinct from the domain of practical politics. Each of its three elements persuades, advises, judges; but except in isolated cases, never commands. The social mission of Positivism is to regulate and combine their spontaneous action, by directing each to the objects for which it is best adapted. And this mission, in spite of strong prejudices to the contrary, it will be found well calculated to fulfil. I have already shown its adaptation to the case of the people and of the philosophic body, whether regarded separately or in combination: I have now to show that it is equally adapted to the case of women.