By the same law of harmony in the analogy of opposites the Kabalists explain also all mysteries of sexual love. Why is this passion more permanent between two unequal natures and two contrary characters? Why is there in love one always who immolates and one who is victim? Why are the most obstinate passions those the satisfaction of which would seem impossible? By this law also they would have decided once and for ever the question of precedence between the sexes, as brought forward in all seriousness by the Saint-Simonism of our own day. The natural strength of woman being that of inertia or resistance, they would have ruled that modesty is the most imprescriptible of her rights, and hence that she must neither perform nor desire anything demanding a species of masculine boldness. Nature has otherwise provided to this end by giving her a soft voice, not to be heard in large assemblies, unless raised to a ridiculously discordant pitch. She who would aspire to the functions of the opposite sex must forfeit thereby the prerogatives of her own. We know not to what point she may arrive in the ruling of men, but it is certain at least that in reaching it she will lose the love of men and, that which will be more cruel for her, the love of children. The conjugal law of the Kabalists[17] furnishes further, by analogy, a solution of the most interesting and difficult problem of modern philosophy, being the agreement between reason and faith, authority and liberty of conscience, science and belief. If science be the sun, belief is the moon—a reflection of day amidst night. Faith is the supplement of reason in the darkness left by science before and behind it. It emanates from reason but can neither be confounded therewith nor bring it to confusion. The trespasses of reason upon faith or of faith upon reason are eclipses of sun or moon. When they come about, both source and reflector of light are rendered useless. Science perishes on account of systems which are no other than beliefs and faith succumbs to reason. In order to sustain the edifice, the two pillars of the temple must be parallel and separate. When they are brought by force together, as Samson brought them, they are thrown down, and the whole building collapses on the blind zealot or revolutionary, whose personal or national resentment has destined him beforehand to death. The struggles between the spiritual and temporal powers at all periods of humanity have been quarrels over domestic management. The papacy has been a jealous mother, seeking to supplant a husband in the temporal power, and she has lost the confidence of her children, while the temporal power in its usurpation of the priesthood is not less ridiculous than a man who should pretend to know better than a mother how to manage the home and nursery. The English, for example, from the moral and religious point of view, are like children swaddled by men, as we may appreciate by their spleen and dulness.