It will be noticed that Plato does not shrink from the question of military service for women. If a man is unwilling or unable to defend his country, he certainly has no claim to citizen rights, nor has a woman. It may reasonably be argued that the qualification for a vote is neither property nor sex, but the proof that the individual has passed through the period of training necessary to qualify him as a defender of the fatherland. The qualities necessary for a soldier are three: courage, strength, and skill. No one acquainted with women can doubt that they possess the first: in the passive courage which a modern soldier chiefly needs it is possible that women have a slight advantage over men, and they usually recover more quickly from wounds. The strength that is required in modern warfare is chiefly endurance: the power to stand exposure to the weather, insufficient food, lack of sleep and comfort; marching capacity. No one who knows the vagabonds and strollers of our English roads will say that women are not capable of supporting all these hardships as well as men. The female tramp is every whit as sturdy and hardy as her male companion. Finally, the skill to handle a gun and the power of shooting straight are matters almost entirely of training: the natural qualities, a steady hand and a sharp eye, that help such a training are by no means predominantly male characteristics. Plato for his part is very insistent on this question, and returns to it several times in the _Laws_. The State is to maintain schools, where the art of war in all its branches shall be taught to males and females alike. Gymnastics and horsemanship are as suitable to women as to men. Boys and girls together must learn the use of the bow, the javelin, and the sling, and in every well-ordered community at least one day a month shall be set aside for warlike exercise, in which men, women and children shall take part. Female education will include a definite military training: the girls will learn how to use their weapons and to move about lightly in armour; the grown woman will study evolutions and tactics. Finally, in all public festivals and competitions the unmarried girls shall compete with the youths in running and in contests in armour. It is on this point of military training, perhaps, that Plato stands apart from modern sentiment: most of his other ideals of feminine education are in process of being realised, even that which allowed the educated woman to become herself a teacher, and rank with male colleagues. In the inner circle of the Academy, the first University College of which we know, men and women met on equal terms, and shared responsibilities and privileges. The names of two such women (neither of them, be it noted, Athenians) are recorded for us by Dicæarchus and Lastheneia of Mantinea and Axiothea of Phlius, ‘who even used to wear male attire,’ hold out their hands across the centuries to Mrs. Bryant and Miss Busk.