Now, this affectability, that we have found to be a characteristic feminine feature, leads us directly to an inquiry into the part religion has played in the lives of women, and to the wider consideration of the religious impulse in general, and its close connection with the sexual instinct. I had intended to treat this subject in some detail, especially in relation to religious hypnotic phenomena, a matter of very deep significance in estimating woman's character. I should have liked, too, to have traced the influence of the early and late Christian teaching upon woman's mind, to have examined her position in the social and domestic relationship, and then to have contrasted this with the almost complete liberty and distinction enjoyed by women in Pagan culture. But the field opened up by these inquiries is too wide. The previous sections of this chapter have grown to such length that all that is possible to me now, if I am to have space for the matters I want still to investigate, are a few scattered remarks and suggestions which seem to me to throw some light on this important side of woman's life. No one will question woman's aptitude for religion, whatever the opinion held as to what the organic basis of that aptitude may be. If we accept that woman is more sensitive to suggestion, more emotional, and more imaginative in her nature, it is plain why religion affects her more deeply than men. The extraordinary way in which woman can be influenced by religious suggestion is similar in its nature to that saturation of her innermost thoughts with love, which is due in part, as I believe, to the special qualities of her sex-functions, but also, in part, to the over-emphasised sexuality produced in her by an artificial existence. Women have accepted religious beliefs as they have accepted man's valuation of temporal things, even although these may be utterly at variance with their nature and their desires.