The evidence against this view is quite overwhelming. We might quote the universal distribution of dolls in place and in time as revealed by anthropology. Wherever there is mankind there are dolls, whether in Mayfair or in Whitechapel, Japan, the South Sea Islands, Ancient Egypt or Mexico. Further, there is the observed behaviour of the child, opportunities for which have presumably been denied to the psychologists whose opinion has been quoted. The only objection to the theory that the child will be content with the possession of anything else as well as of a doll is the circumstance that the child is not so content, but asks for a doll for choice, and will lavish upon any doll, however diagrammatic, an amount of love and care which no other toy will ever obtain. Further, if the child has opportunities for playing with a real baby, it will be perfectly evident, even to the bachelor psychologist, that the doll was the vicarious substitute for the real thing. But now, what as to the comparative strength of this instinct in the two sexes? Here we must not be deceived by the effects of nurture, environment, or education. Though finding, as we do, that the little boy enjoys playing with his dolls as his sister does, we refrain from buying dolls for him, and may indeed, underestimating the importance of human fatherhood, declare that dolls are beneath the dignity of a boy though good enough for his sister. He, destined rather for the business of destroying life, so much more glorious than saving it, must learn to play with soldiers. In this fashion we at least deprive ourselves of any opportunity of critically comparing the strength and the history of the instinct in the two sexes. There is good reason to suppose that the distinction between the psychology of the boy and that of the girl in these early years is very small. If boys are not discouraged they will play with dolls for choice, just as their sisters do, and may be just as charming with younger brothers or sisters. Nor is it by any means certain that this misleading of ourselves is the worst consequence of the common practice. It is possible that we lose opportunities for the inculcation of ideals which are of the highest value to the individual and the race. I am reminded of the true story of a small boy, well brought up, who, being jeered at in the street by bigger boys because he was carrying a doll, turned upon his critics with the admirable retort--slightly wanting in charity, let us hope, but none the less pertinent--"None of you will ever be a good father."