9. The second good of marriage is the _mutual faith_ of the partners. Plato never made a greater mistake than when he wrote that "the female sex differs from the male in mankind only in this, that the one bears children, while the other begets them;" and consequently that "no occupation of social life belongs to a woman because she is a woman, or to a man because he is a man, but capacities are equally distributed in both sexes, and woman naturally bears her share in all occupations, and man his share, only that in all woman is weaker than man." (_Republic_, 454 D; 455 D.) Over against this we must set Aristotle's correction: "Cohabitation among human kind is not for the mere raising of children, but also for the purposes of a partnership in life: for from the first the offices of man and woman are distinct and different: thus they mutually supply for one another, putting their several advantages into the common stock." (Ar., _Eth_., VIII., xii. 7.) Elsewhere he sets forth these several offices in detail: "The nature of both partners, man and woman, has been prearranged by a divine dispensation in view of their partnership: for they differ by not having their faculties available all to the same effect, but some even to opposite effects, though combining to a common end: for God made the one sex stronger and the other weaker, that the one for fear may be the more careful, and the other for courage the more capable of self-defence; and that the one may forage abroad, while the other keeps house: and for work the one is made competent for sedentary employments, but too delicate for an out-door life, while the other makes a poor figure at keeping still, but is vigorous and robust in movement; and touching children, the generation is special, but the improvement of the children is the joint labour of both parents, for it belongs to the one to nurture, to the other to chastise." (Ar., _Econ_., i. 3.) These passages are enough to suggest more than they actually contain, of two orders of qualities arranged antithetically one over against another in man and woman, so that the one existence becomes complementary to the other, and the two conjoined form one perfect human life. This life-communion, called by divines _fides_, or mutual faith, is then the second good fruit of marriage. Indeed it is the more characteristically human good, _offspring_ being rather related to the animal side of our nature. But as animal and rational elements make one human being, so do _offspring_ and _mutual faith_ constitute the adequate good of that human union of the sexes, which we call marriage. 10. Whatever good there is in marriage, connections formed by either party beyond the marriage-bed, are agents of confusion to the undoing of all that good and the practical dissolution of the marriage.