But the young girl loves and wishes to satisfy the longing from which she sees her lover suffer, the more so when she comes to know that the demonstrations of affection which have satisfied her needs have increased his suffering. And therefore she silences her own innermost consciousness, which adjures her to wait. This silencing of the inner voice not infrequently has for its result that the two souls are never fully united, since the senses have stood in their way; or in Nietzsche’s words: _Die Sinnlichkeit übereilt oft das Wachsthum der Liebe so dass die Wurzeln schwach bleiben und leicht auszureissen sind._ In every pure feeling of morality, a young woman who thus surrenders herself in love stands immeasurably above the engaged girl of good family who allows the man she says she loves to toil alone during the best years of his young manhood, so as at last to prepare for her the position which her own ideas of life, or those of her family, demand. But higher than either stands the young woman who has known how to preserve the freshness of love’s springtime. And when women’s own claims of happiness have become more refined, when their insight into nature is more profound, when they thus become fit to take the lead in erotic development—which in Scandinavia during the last generation has unfortunately been in man’s hands,—then they will also understand this. They must prolong the happy time when love is unspoken, unfettered by promises, full of expectation and intuition. And they need not on this account give up the comradeship in sport, in walks, and studies, which is wholesome in itself, cheerful and preparatory to happiness, but which now leads to premature unions. Women will come to understand when they ought to be on their guard, in order that the sufferings of the period of waiting may be minimised. They will shorten the secret engagement, and they will do away with the public engagement, with the dangers both involve of attenuation of the feelings, and with the latter’s profanation of love’s privacy.