We thus see how widely the different races of man differ in their taste for the beautiful. In every nation sufficiently advanced to have made effigies of their gods or of their deified rulers, the sculptors no doubt have endeavoured to express their highest ideal of beauty and grandeur. (67. Ch. Comte has remarks to this effect in his 'Traite de Legislation,' 3rd ed. 1837, p. 136.) Under this point of view it is well to compare in our mind the Jupiter or Apollo of the Greeks with the Egyptian or Assyrian statues; and these with the hideous bas-reliefs on the ruined buildings of Central America.

I have met with very few statements opposed to this conclusion. Mr. Winwood Reade, however, who has had ample opportunities for observation, not only with the negroes of the West Coast of Africa, but with those of the interior who have never associated with Europeans, is convinced that their ideas of beauty are ON THE WHOLE the same as ours; and Dr. Rohlfs writes to me to the same effect with respect to Bornu and the countries inhabited by the Pullo tribes. Mr. Reade found that he agreed with the negroes in their estimation of the beauty of the native girls; and that their appreciation of the beauty of European women corresponded with ours. They admire long hair, and use artificial means to make it appear abundant; they admire also a beard, though themselves very scantily provided. Mr. Reade feels doubtful what kind of nose is most appreciated; a girl has been heard to say, "I do not want to marry him, he has got no nose"; and this shews that a very flat nose is not admired. We should, however, bear in mind that the depressed, broad noses and projecting jaws of the negroes of the West Coast are exceptional types with the inhabitants of Africa. Notwithstanding the foregoing statements, Mr. Reade admits that negroes "do not like the colour of our skin; they look on blue eyes with aversion, and they think our noses too long and our lips too thin." He does not think it probable that negroes would ever prefer the most beautiful European woman, on the mere grounds of physical admiration, to a good-looking negress. (68. The 'African Sketch Book,' vol. ii. 1873, pp. 253, 394, 521. The Fuegians, as I have been informed by a missionary who long resided with them, consider European women as extremely beautiful; but from what we have seen of the judgment of the other aborigines of America, I cannot but think that this must be a mistake, unless indeed the statement refers to the few Fuegians who have lived for some time with Europeans, and who must consider us as superior beings. I should add that a most experienced observer, Capt. Burton, believes that a woman whom we consider beautiful is admired throughout the world. 'Anthropological Review,' March, 1864, p. 245.)

The general truth of the principle, long ago insisted on by Humboldt (69. 'Personal Narrative,' Eng. translat. vol. iv. p. 518, and elsewhere. Mantegazza, in his 'Viaggi e Studi,' strongly insists on this same principle.), that man admires and often tries to exaggerate whatever characters nature may have given him, is shewn in many ways. The practice of beardless races extirpating every trace of a beard, and often all the hairs on the body affords one illustration. The skull has been greatly modified during ancient and modern times by many nations; and there can be little doubt that this has been practised, especially in N. and S. America, in order to exaggerate some natural and admired peculiarity. Many American Indians are known to admire a head so extremely flattened as to appear to us idiotic. The natives on the north-western coast compress the head into a pointed cone; and it is their constant practice to gather the hair into a knot on the top of the head, for the sake, as Dr. Wilson remarks, "of increasing the apparent elevation of the favourite conoid form." The inhabitants of Arakhan admire a broad, smooth forehead, and in order to produce it, they fasten a plate of lead on the heads of the new-born children. On the other hand, "a broad, well-rounded occiput is considered a great beauty" by the natives of the Fiji Islands. (70. On the skulls of the American tribes, see Nott and Gliddon, 'Types of Mankind,' 1854, p. 440; Prichard, 'Physical History of Mankind,' vol. i. 3rd ed. p. 321; on the natives of Arakhan, ibid. vol. iv. p. 537. Wilson, 'Physical Ethnology,' Smithsonian Institution, 1863, p. 288; on the Fijians, p. 290. Sir J. Lubbock ('Prehistoric Times,' 2nd ed. 1869, p. 506) gives an excellent resume on this subject.)

As with the skull, so with the nose; the ancient Huns during the age of Attila were accustomed to flatten the noses of their infants with bandages, "for the sake of exaggerating a natural conformation." With the Tahitians, to be called LONG-NOSE is considered as an insult, and they compress the noses and foreheads of their children for the sake of beauty. The same holds with the Malays of Sumatra, the Hottentots, certain Negroes, and the natives of Brazil. (71. On the Huns, Godron, 'De l'Espece,' tom. ii. 1859, p. 300. On the Tahitians, Waitz, 'Anthropology,' Eng. translat. vol. i. p. 305. Marsden, quoted by Prichard, 'Phys. Hist. of Mankind,' 3rd edit. vol. v. p. 67. Lawrence, 'Lectures on Physiology,' p. 337.) The Chinese have by nature unusually small feet (72. This fact was ascertained in the 'Reise der Novara: Anthropolog. Theil.' Dr. Weisbach, 1867, s. 265.); and it is well known that the women of the upper classes distort their feet to make them still smaller. Lastly, Humboldt thinks that the American Indians prefer colouring their bodies with red paint in order to exaggerate their natural tint; and until recently European women added to their naturally bright colours by rouge and white cosmetics; but it may be doubted whether barbarous nations have generally had any such intention in painting themselves.

In the fashions of our own dress we see exactly the same principle and the same desire to carry every point to an extreme; we exhibit, also, the same spirit of emulation. But the fashions of savages are far more permanent than ours; and whenever their bodies are artificially modified, this is necessarily the case. The Arab women of the Upper Nile occupy about three days in dressing their hair; they never imitate other tribes, "but simply vie with each other in the superlativeness of their own style." Dr. Wilson, in speaking of the compressed skulls of various American races, adds, "such usages are among the least eradicable, and long survive the shock of revolutions that change dynasties and efface more important national peculiarities." (73. 'Smithsonian Institution,' 1863, p. 289. On the fashions of Arab women, Sir S. Baker, 'The Nile Tributaries,' 1867, p. 121.) The same principle comes into play in the art of breeding; and we can thus understand, as I have elsewhere explained (74. The 'Variation of Animals and Plants under Domestication,' vol. i. p. 214; vol. ii. p. 240.), the wonderful development of the many races of animals and plants, which have been kept merely for ornament. Fanciers always wish each character to be somewhat increased; they do not admire a medium standard; they certainly do not desire any great and abrupt change in the character of their breeds; they admire solely what they are accustomed to, but they ardently desire to see each characteristic feature a little more developed.

The senses of man and of the lower animals seem to be so constituted that brilliant colours and certain forms, as well as harmonious and rhythmical sounds, give pleasure and are called beautiful; but why this should be so we know not. It is certainly not true that there is in the mind of man any universal standard of beauty with respect to the human body. It is, however, possible that certain tastes may in the course of time become inherited, though there is no evidence in favour of this belief: and if so, each race would possess its own innate ideal standard of beauty. It has been argued (75. Schaaffhausen, 'Archiv. fur Anthropologie,' 1866, s. 164.) that ugliness consists in an approach to the structure of the lower animals, and no doubt this is partly true with the more civilised nations, in which intellect is highly appreciated; but this explanation will hardly apply to all forms of ugliness. The men of each race prefer what they are accustomed to; they cannot endure any great change; but they like variety, and admire each characteristic carried to a moderate extreme. (76. Mr. Bain has collected ('Mental and Moral Science,' 1868, pp. 304-314) about a dozen more or less different theories of the idea of beauty; but none is quite the same as that here given.) Men accustomed to a nearly oval face, to straight and regular features, and to bright colours, admire, as we Europeans know, these points when strongly developed. On the other hand, men accustomed to a broad face, with high cheek-bones, a depressed nose, and a black skin, admire these peculiarities when strongly marked. No doubt characters of all kinds may be too much developed for beauty. Hence a perfect beauty, which implies many characters modified in a particular manner, will be in every race a prodigy. As the great anatomist Bichat long ago said, if every one were cast in the same mould, there would be no such thing as beauty. If all our women were to become as beautiful as the Venus de' Medici, we should for a time be charmed; but we should soon wish for variety; and as soon as we had obtained variety, we should wish to see certain characters a little exaggerated beyond the then existing common standard.

CHAPTER XX.

SECONDARY SEXUAL CHARACTERS OF MAN—continued.

On the effects of the continued selection of women according to a different standard of beauty in each race—On the causes which interfere with sexual selection in civilised and savage nations—Conditions favourable to sexual selection during primeval times—On the manner of action of sexual selection with mankind—On the women in savage tribes having some power to choose their husbands—Absence of hair on the body, and development of the beard—Colour of the skin—Summary.

We have seen in the last chapter that with all barbarous races ornaments, dress, and external appearance are highly valued; and that the men judge of the beauty of their women by widely different standards. We must next inquire whether this preference and the consequent selection during many generations of those women, which appear to the men of each race the most attractive, has altered the character either of the females alone, or of both sexes. With mammals the general rule appears to be that characters of all kinds are inherited equally by the males and females; we might therefore expect that with mankind any characters gained by the females or by the males through sexual selection would commonly be transferred to the offspring of both sexes. If any change has thus been effected, it is almost certain that the different races would be differently modified, as each has its own standard of beauty.

With mankind, especially with savages, many causes interfere with the action of sexual selection as far as the bodily frame is concerned. Civilised men are largely attracted by the mental charms of women, by their wealth, and especially by their social position; for men rarely marry into a much lower rank. The men who succeed in obtaining the more beautiful women will not have a better chance of leaving a long line of descendants than other men with plainer wives, save the few who bequeath their fortunes according to primogeniture. With respect to the opposite form of selection, namely, of the more attractive men by the women, although in civilised nations women have free or almost free choice, which is not the case with barbarous races, yet their choice is largely influenced by the social position and wealth of the men; and the success of the latter in life depends much on their intellectual powers and energy, or on the fruits of these same powers in their forefathers. No excuse is needed for treating this subject in some detail; for, as the German philosopher Schopenhauer remarks, "the final aim of all love intrigues, be they comic or tragic, is really of more importance than all other ends in human life. What it all turns upon is nothing less than the composition of the next generation...It is not the weal or woe of any one individual, but that of the human race to come, which is here at stake." (1. 'Schopenhauer and Darwinism,' in 'Journal of Anthropology,' Jan. 1871, p. 323.

There is, however, reason to believe that in certain civilised and semi- civilised nations sexual selection has effected something in modifying the bodily frame of some of the members. Many persons are convinced, as it appears to me with justice, that our aristocracy, including under this term all wealthy families in which primogeniture has long prevailed, from having chosen during many generations from all classes the more beautiful women as their wives, have become handsomer, according to the European standard, than the middle classes; yet the middle classes are placed under equally favourable conditions of life for the perfect development of the body. Cook remarks that the superiority in personal appearance "which is observable in the erees or nobles in all the other islands (of the Pacific) is found in the Sandwich Islands"; but this may be chiefly due to their better food and manner of life.

The old traveller Chardin, in describing the Persians, says their "blood is now highly refined by frequent intermixtures with the Georgians and Circassians, two nations which surpass all the world in personal beauty. There is hardly a man of rank in Persia who is not born of a Georgian or Circassian mother." He adds that they inherit their beauty, "not from their ancestors, for without the above mixture, the men of rank in Persia, who are descendants of the Tartars, would be extremely ugly." (2. These quotations are taken from Lawrence ('Lectures on Physiology,' etc., 1822, p. 393), who attributes the beauty of the upper classes in England to the men having long selected the more beautiful women.) Here is a more curious case; the priestesses who attended the temple of Venus Erycina at San- Giuliano in Sicily, were selected for their beauty out of the whole of Greece; they were not vestal virgins, and Quatrefages (3. 'Anthropologie,' 'Revue des Cours Scientifiques,' Oct. 1868, p. 721.), who states the foregoing fact, says that the women of San-Giuliano are now famous as the most beautiful in the island, and are sought by artists as models. But it is obvious that the evidence in all the above cases is doubtful.

The following case, though relating to savages, is well worth giving for its curiosity. Mr. Winwood Reade informs me that the Jollofs, a tribe of negroes on the west coast of Africa, "are remarkable for their uniformly fine appearance." A friend of his asked one of these men, "How is it that every one whom I meet is so fine looking, not only your men but your women?" The Jollof answered, "It is very easily explained: it has always been our custom to pick out our worst-looking slaves and to sell them." It need hardly be added that with all savages, female slaves serve as concubines. That this negro should have attributed, whether rightly or wrongly, the fine appearance of his tribe to the long-continued elimination of the ugly women is not so surprising as it may at first appear; for I have elsewhere shewn (4. 'Variation of Animals and Plants under Domestication,' vol. i. p. 207.) that negroes fully appreciate the importance of selection in the breeding of their domestic animals, and I could give from Mr. Reade additional evidence on this head.

THE CAUSES WHICH PREVENT OR CHECK THE ACTION OF SEXUAL SELECTION WITH SAVAGES.

The chief causes are, first, so-called communal marriages or promiscuous intercourse; secondly, the consequences of female infanticide; thirdly, early betrothals; and lastly, the low estimation in which women are held, as mere slaves. These four points must be considered in some detail.

It is obvious that as long as the pairing of man, or of any other animal, is left to mere chance, with no choice exerted by either sex, there can be no sexual selection; and no effect will be produced on the offspring by certain individuals having had an advantage over others in their courtship. Now it is asserted that there exist at the present day tribes which practise what Sir J. Lubbock by courtesy calls communal marriages; that is, all the men and women in the tribe are husbands and wives to one another. The licentiousness of many savages is no doubt astonishing, but it seems to me that more evidence is requisite, before we fully admit that their intercourse is in any case promiscuous. Nevertheless all those who have most closely studied the subject (5. Sir J. Lubbock, 'The Origin of Civilisation,' 1870, chap. iii. especially pp. 60-67. Mr. M'Lennan, in his extremely valuable work on 'Primitive Marriage,' 1865, p. 163, speaks of the union of the sexes "in the earliest times as loose, transitory, and in some degree promiscuous." Mr. M'Lennan and Sir J. Lubbock have collected much evidence on the extreme licentiousness of savages at the present time. Mr. L.H. Morgan, in his interesting memoir of the classificatory system of relationship. ('Proceedings of the American Academy of Sciences,' vol. vii. Feb. 1868, p. 475), concludes that polygamy and all forms of marriage during primeval times were essentially unknown. It appears also, from Sir J. Lubbock's work, that Bachofen likewise believes that communal intercourse originally prevailed.), and whose judgment is worth much more than mine, believe that communal marriage (this expression being variously guarded) was the original and universal form throughout the world, including therein the intermarriage of brothers and sisters. The late Sir A. Smith, who had travelled widely in S. Africa, and knew much about the habits of savages there and elsewhere, expressed to me the strongest opinion that no race exists in which woman is considered as the property of the community. I believe that his judgment was largely determined by what is implied by the term marriage. Throughout the following discussion I use the term in the same sense as when naturalists speak of animals as monogamous, meaning thereby that the male is accepted by or chooses a single female, and lives with her either during the breeding-season or for the whole year, keeping possession of her by the law of might; or, as when they speak of a polygamous species, meaning that the male lives with several females. This kind of marriage is all that concerns us here, as it suffices for the work of sexual selection. But I know that some of the writers above referred to imply by the term marriage a recognised right protected by the tribe.

The indirect evidence in favour of the belief of the former prevalence of communal marriages is strong, and rests chiefly on the terms of relationship which are employed between the members of the same tribe, implying a connection with the tribe, and not with either parent. But the subject is too large and complex for even an abstract to be here given, and I will confine myself to a few remarks. It is evident in the case of such marriages, or where the marriage tie is very loose, that the relationship of the child to its father cannot be known. But it seems almost incredible that the relationship of the child to its mother should ever be completely ignored, especially as the women in most savage tribes nurse their infants for a long time. Accordingly, in many cases the lines of descent are traced through the mother alone, to the exclusion of the father. But in other cases the terms employed express a connection with the tribe alone, to the exclusion even of the mother. It seems possible that the connection between the related members of the same barbarous tribe, exposed to all sorts of danger, might be so much more important, owing to the need of mutual protection and aid, than that between the mother and her child, as to lead to the sole use of terms expressive of the former relationships; but Mr. Morgan is convinced that this view is by no means sufficient.

The terms of relationship used in different parts of the world may be divided, according to the author just quoted, into two great classes, the classificatory and descriptive, the latter being employed by us. It is the classificatory system which so strongly leads to the belief that communal and other extremely loose forms of marriage were originally universal. But as far as I can see, there is no necessity on this ground for believing in absolutely promiscuous intercourse; and I am glad to find that this is Sir J. Lubbock's view. Men and women, like many of the lower animals, might formerly have entered into strict though temporary unions for each birth, and in this case nearly as much confusion would have arisen in the terms of relationship as in the case of promiscuous intercourse. As far as sexual selection is concerned, all that is required is that choice should be exerted before the parents unite, and it signifies little whether the unions last for life or only for a season.

Besides the evidence derived from the terms of relationship, other lines of reasoning indicate the former wide prevalence of communal marriage. Sir J. Lubbock accounts for the strange and widely-extended habit of exogamy—that is, the men of one tribe taking wives from a distinct tribe,—by communism having been the original form of intercourse; so that a man never obtained a wife for himself unless he captured her from a neighbouring and hostile tribe, and then she would naturally have become his sole and valuable property. Thus the practice of capturing wives might have arisen; and from the honour so gained it might ultimately have become the universal habit. According to Sir J. Lubbock (6. 'Address to British Association On the Social and Religious Condition of the Lower Races of Man,' 1870, p. 20.), we can also thus understand "the necessity of expiation for marriage as an infringement of tribal rites, since according to old ideas, a man had no right to appropriate to himself that which belonged to the whole tribe." Sir J. Lubbock further gives a curious body of facts shewing that in old times high honour was bestowed on women who were utterly licentious; and this, as he explains, is intelligible, if we admit that promiscuous intercourse was the aboriginal, and therefore long revered custom of the tribe. (7. 'Origin of Civilisation,' 1870, p. 86. In the several works above quoted, there will be found copious evidence on relationship through the females alone, or with the tribe alone.)

Although the manner of development of the marriage tie is an obscure subject, as we may infer from the divergent opinions on several points between the three authors who have studied it most closely, namely, Mr. Morgan, Mr. M'Lennan, and Sir J. Lubbock, yet from the foregoing and several other lines of evidence it seems probable (8. Mr. C. Staniland Wake argues strongly ('Anthropologia,' March, 1874, p. 197) against the views held by these three writers on the former prevalence of almost promiscuous intercourse; and he thinks that the classificatory system of relationship can be otherwise explained.) that the habit of marriage, in any strict sense of the word, has been gradually developed; and that almost promiscuous or very loose intercourse was once extremely common throughout the world. Nevertheless, from the strength of the feeling of jealousy all through the animal kingdom, as well as from the analogy of the lower animals, more particularly of those which come nearest to man, I cannot believe that absolutely promiscuous intercourse prevailed in times past, shortly before man attained to his present rank in the zoological scale. Man, as I have attempted to shew, is certainly descended from some ape-like creature. With the existing Quadrumana, as far as their habits are known, the males of some species are monogamous, but live during only a part of the year with the females: of this the orang seems to afford an instance. Several kinds, for example some of the Indian and American monkeys, are strictly monogamous, and associate all the year round with their wives. Others are polygamous, for example the gorilla and several American species, and each family lives separate. Even when this occurs, the families inhabiting the same district are probably somewhat social; the chimpanzee, for instance, is occasionally met with in large bands. Again, other species are polygamous, but several males, each with his own females, live associated in a body, as with several species of baboons. (9. Brehm ('Thierleben,' B. i. p. 77) says Cynocephalus hamadryas lives in great troops containing twice as many adult females as adult males. See Rengger on American polygamous species, and Owen ('Anatomy of Vertebrates,' vol. iii. p. 746) on American monogamous species. Other references might be added.) We may indeed conclude from what we know of the jealousy of all male quadrupeds, armed, as many of them are, with special weapons for battling with their rivals, that promiscuous intercourse in a state of nature is extremely improbable. The pairing may not last for life, but only for each birth; yet if the males which are the strongest and best able to defend or otherwise assist their females and young, were to select the more attractive females, this would suffice for sexual selection.

Therefore, looking far enough back in the stream of time, and judging from the social habits of man as he now exists, the most probable view is that he aboriginally lived in small communities, each with a single wife, or if powerful with several, whom he jealously guarded against all other men. Or he may not have been a social animal, and yet have lived with several wives, like the gorilla; for all the natives "agree that but one adult male is seen in a band; when the young male grows up, a contest takes place for mastery, and the strongest, by killing and driving out the others, establishes himself as the head of the community." (10. Dr. Savage, in 'Boston Journal of Natural History,' vol. v. 1845-47, p. 423.) The younger males, being thus expelled and wandering about, would, when at last successful in finding a partner, prevent too close interbreeding within the limits of the same family.

Although savages are now extremely licentious, and although communal marriages may formerly have largely prevailed, yet many tribes practise some form of marriage, but of a far more lax nature than that of civilised nations. Polygamy, as just stated, is almost universally followed by the leading men in every tribe. Nevertheless there are tribes, standing almost at the bottom of the scale, which are strictly monogamous. This is the case with the Veddahs of Ceylon: they have a saying, according to Sir J. Lubbock (11. 'Prehistoric Times,' 1869, p. 424.), "that death alone can separate husband and wife." An intelligent Kandyan chief, of course a polygamist, "was perfectly scandalised at the utter barbarism of living with only one wife, and never parting until separated by death." It was, he said, "just like the Wanderoo monkeys." Whether savages who now enter into some form of marriage, either polygamous or monogamous, have retained this habit from primeval times, or whether they have returned to some form of marriage, after passing through a stage of promiscuous intercourse, I will not pretend to conjecture.

INFANTICIDE.

This practice is now very common throughout the world, and there is reason to believe that it prevailed much more extensively during former times. (12. Mr. M'Lennan, 'Primitive Marriage,' 1865. See especially on exogamy and infanticide, pp. 130, 138, 165.) Barbarians find it difficult to support themselves and their children, and it is a simple plan to kill their infants. In South America some tribes, according to Azara, formerly destroyed so many infants of both sexes that they were on the point of extinction. In the Polynesian Islands women have been known to kill from four or five, to even ten of their children; and Ellis could not find a single woman who had not killed at least one. In a village on the eastern frontier of India Colonel MacCulloch found not a single female child. Wherever infanticide (13. Dr. Gerland ('Ueber das Aussterben der Naturvolker,' 1868) has collected much information on infanticide, see especially ss. 27, 51, 54. Azara ('Voyages,' etc., tom. ii. pp. 94, 116) enters in detail on the motives. See also M'Lennan (ibid. p. 139) for cases in India. In the former reprints of the 2nd edition of this book an incorrect quotation from Sir G. Grey was unfortunately given in the above passage and has now been removed from the text.) prevails the struggle for existence will be in so far less severe, and all the members of the tribe will have an almost equally good chance of rearing their few surviving children. In most cases a larger number of female than of male infants are destroyed, for it is obvious that the latter are of more value to the tribe, as they will, when grown up, aid in defending it, and can support themselves. But the trouble experienced by the women in rearing children, their consequent loss of beauty, the higher estimation set on them when few, and their happier fate, are assigned by the women themselves, and by various observers, as additional motives for infanticide.

When, owing to female infanticide, the women of a tribe were few, the habit of capturing wives from neighbouring tribes would naturally arise. Sir J. Lubbock, however, as we have seen, attributes the practice in chief part to the former existence of communal marriage, and to the men having consequently captured women from other tribes to hold as their sole property. Additional causes might be assigned, such as the communities being very small, in which case, marriageable women would often be deficient. That the habit was most extensively practised during former times, even by the ancestors of civilised nations, is clearly shewn by the preservation of many curious customs and ceremonies, of which Mr. M'Lennan has given an interesting account. In our own marriages the "best man" seems originally to have been the chief abettor of the bridegroom in the act of capture. Now as long as men habitually procured their wives through violence and craft, they would have been glad to seize on any woman, and would not have selected the more attractive ones. But as soon as the practice of procuring wives from a distinct tribe was effected through barter, as now occurs in many places, the more attractive women would generally have been purchased. The incessant crossing, however, between tribe and tribe, which necessarily follows from any form of this habit, would tend to keep all the people inhabiting the same country nearly uniform in character; and this would interfere with the power of sexual selection in differentiating the tribes.

The scarcity of women, consequent on female infanticide, leads, also, to another practice, that of polyandry, still common in several parts of the world, and which formerly, as Mr. M'Lennan believes, prevailed almost universally: but this latter conclusion is doubted by Mr. Morgan and Sir J. Lubbock. (14. 'Primitive Marriage,' p. 208; Sir J. Lubbock, 'Origin of Civilisation,' p. 100. See also Mr. Morgan, loc. cit., on the former prevalence of polyandry.) Whenever two or more men are compelled to marry one woman, it is certain that all the women of the tribe will get married, and there will be no selection by the men of the more attractive women. But under these circumstances the women no doubt will have the power of choice, and will prefer the more attractive men. Azara, for instance, describes how carefully a Guana woman bargains for all sorts of privileges, before accepting some one or more husbands; and the men in consequence take unusual care of their personal appearance. So amongst the Todas of India, who practise polyandry, the girls can accept or refuse any man. (15. Azara, 'Voyages,' etc., tom. ii. pp. 92-95; Colonel Marshall, 'Amongst the Todas,' p. 212.) A very ugly man in these cases would perhaps altogether fail in getting a wife, or get one later in life; but the handsomer men, although more successful in obtaining wives, would not, as far as we can see, leave more offspring to inherit their beauty than the less handsome husbands of the same women.

EARLY BETROTHALS AND SLAVERY OF WOMEN.

With many savages it is the custom to betroth the females whilst mere infants; and this would effectually prevent preference being exerted on either side according to personal appearance. But it would not prevent the more attractive women from being afterwards stolen or taken by force from their husbands by the more powerful men; and this often happens in Australia, America, and elsewhere. The same consequences with reference to sexual selection would to a certain extent follow, when women are valued almost solely as slaves or beasts of burden, as is the case with many savages. The men, however, at all times would prefer the handsomest slaves according to their standard of beauty.

We thus see that several customs prevail with savages which must greatly interfere with, or completely stop, the action of sexual selection. On the other hand, the conditions of life to which savages are exposed, and some of their habits, are favourable to natural selection; and this comes into play at the same time with sexual selection. Savages are known to suffer severely from recurrent famines; they do not increase their food by artificial means; they rarely refrain from marriage (16. Burchell says ('Travels in S. Africa,' vol. ii. 1824, p. 58), that among the wild nations of Southern Africa, neither men nor women ever pass their lives in a state of celibacy. Azara ('Voyages dans l'Amerique Merid.' tom. ii. 1809, p. 21) makes precisely the same remark in regard to the wild Indians of South America.), and generally marry whilst young. Consequently they must be subjected to occasional hard struggles for existence, and the favoured individuals will alone survive.

At a very early period, before man attained to his present rank in the scale, many of his conditions would be different from what now obtains amongst savages. Judging from the analogy of the lower animals, he would then either live with a single female, or be a polygamist. The most powerful and able males would succeed best in obtaining attractive females. They would also succeed best in the general struggle for life, and in defending their females, as well as their offspring, from enemies of all kinds. At this early period the ancestors of man would not be sufficiently advanced in intellect to look forward to distant contingencies; they would not foresee that the rearing of all their children, especially their female children, would make the struggle for life severer for the tribe. They would be governed more by their instincts and less by their reason than are savages at the present day. They would not at that period have partially lost one of the strongest of all instincts, common to all the lower animals, namely the love of their young offspring; and consequently they would not have practised female infanticide. Women would not have been thus rendered scarce, and polyandry would not have been practised; for hardly any other cause, except the scarcity of women seems sufficient to break down the natural and widely prevalent feeling of jealousy, and the desire of each male to possess a female for himself. Polyandry would be a natural stepping-stone to communal marriages or almost promiscuous intercourse; though the best authorities believe that this latter habit preceded polyandry. During primordial times there would be no early betrothals, for this implies foresight. Nor would women be valued merely as useful slaves or beasts of burthen. Both sexes, if the females as well as the males were permitted to exert any choice, would choose their partners not for mental charms, or property, or social position, but almost solely from external appearance. All the adults would marry or pair, and all the offspring, as far as that was possible, would be reared; so that the struggle for existence would be periodically excessively severe. Thus during these times all the conditions for sexual selection would have been more favourable than at a later period, when man had advanced in his intellectual powers but had retrograded in his instincts. Therefore, whatever influence sexual selection may have had in producing the differences between the races of man, and between man and the higher Quadrumana, this influence would have been more powerful at a remote period than at the present day, though probably not yet wholly lost.

THE MANNER OF ACTION OF SEXUAL SELECTION WITH MANKIND.

With primeval man under the favourable conditions just stated, and with those savages who at the present time enter into any marriage tie, sexual selection has probably acted in the following manner, subject to greater or less interference from female infanticide, early betrothals, etc. The strongest and most vigorous men—those who could best defend and hunt for their families, who were provided with the best weapons and possessed the most property, such as a large number of dogs or other animals,—would succeed in rearing a greater average number of offspring than the weaker and poorer members of the same tribes. There can, also, be no doubt that such men would generally be able to select the more attractive women. At present the chiefs of nearly every tribe throughout the world succeed in obtaining more than one wife. I hear from Mr. Mantell that, until recently, almost every girl in New Zealand who was pretty, or promised to be pretty, was tapu to some chief. With the Kafirs, as Mr. C. Hamilton states (17. 'Anthropological Review,' Jan. 1870, p. xvi.), "the chiefs generally have the pick of the women for many miles round, and are most persevering in establishing or confirming their privilege." We have seen that each race has its own style of beauty, and we know that it is natural to man to admire each characteristic point in his domestic animals, dress, ornaments, and personal appearance, when carried a little beyond the average. If then the several foregoing propositions be admitted, and I cannot see that they are doubtful, it would be an inexplicable circumstance if the selection of the more attractive women by the more powerful men of each tribe, who would rear on an average a greater number of children, did not after the lapse of many generations somewhat modify the character of the tribe.

When a foreign breed of our domestic animals is introduced into a new country, or when a native breed is long and carefully attended to, either for use or ornament, it is found after several generations to have undergone a greater or less amount of change whenever the means of comparison exist. This follows from unconscious selection during a long series of generations—that is, the preservation of the most approved individuals—without any wish or expectation of such a result on the part of the breeder. So again, if during many years two careful breeders rear animals of the same family, and do not compare them together or with a common standard, the animals are found to have become, to the surprise of their owners, slightly different. (18. The 'Variation of Animals and Plants under Domestication,' vol. ii. pp. 210-217.) Each breeder has impressed, as von Nathusius well expresses it, the character of his own mind—his own taste and judgment—on his animals. What reason, then, can be assigned why similar results should not follow from the long-continued selection of the most admired women by those men of each tribe who were able to rear the greatest number of children? This would be unconscious selection, for an effect would be produced, independently of any wish or expectation on the part of the men who preferred certain women to others.

Let us suppose the members of a tribe, practising some form of marriage, to spread over an unoccupied continent, they would soon split up into distinct hordes, separated from each other by various barriers, and still more effectually by the incessant wars between all barbarous nations. The hordes would thus be exposed to slightly different conditions and habits of life, and would sooner or later come to differ in some small degree. As soon as this occurred, each isolated tribe would form for itself a slightly different standard of beauty (19. An ingenious writer argues, from a comparison of the pictures of Raphael, Rubens, and modern French artists, that the idea of beauty is not absolutely the same even throughout Europe: see the 'Lives of Haydn and Mozart,' by Bombet (otherwise M. Beyle), English translation, p. 278.); and then unconscious selection would come into action through the more powerful and leading men preferring certain women to others. Thus the differences between the tribes, at first very slight, would gradually and inevitably be more or less increased.

With animals in a state of nature, many characters proper to the males, such as size, strength, special weapons, courage and pugnacity, have been acquired through the law of battle. The semi-human progenitors of man, like their allies the Quadrumana, will almost certainly have been thus modified; and, as savages still fight for the possession of their women, a similar process of selection has probably gone on in a greater or less degree to the present day. Other characters proper to the males of the lower animals, such as bright colours and various ornaments, have been acquired by the more attractive males having been preferred by the females. There are, however, exceptional cases in which the males are the selectors, instead of having been the selected. We recognise such cases by the females being more highly ornamented than the males,—their ornamental characters having been transmitted exclusively or chiefly to their female offspring. One such case has been described in the order to which man belongs, that of the Rhesus monkey.

Man is more powerful in body and mind than woman, and in the savage state he keeps her in a far more abject state of bondage than does the male of any other animal; therefore it is not surprising that he should have gained the power of selection. Women are everywhere conscious of the value of their own beauty; and when they have the means, they take more delight in decorating themselves with all sorts of ornaments than do men. They borrow the plumes of male birds, with which nature has decked this sex, in order to charm the females. As women have long been selected for beauty, it is not surprising that some of their successive variations should have been transmitted exclusively to the same sex; consequently that they should have transmitted beauty in a somewhat higher degree to their female than to their male offspring, and thus have become more beautiful, according to general opinion, than men. Women, however, certainly transmit most of their characters, including some beauty, to their offspring of both sexes; so that the continued preference by the men of each race for the more attractive women, according to their standard of taste, will have tended to modify in the same manner all the individuals of both sexes belonging to the race.

With respect to the other form of sexual selection (which with the lower animals is much the more common), namely, when the females are the selectors, and accept only those males which excite or charm them most, we have reason to believe that it formerly acted on our progenitors. Man in all probability owes his beard, and perhaps some other characters, to inheritance from an ancient progenitor who thus gained his ornaments. But this form of selection may have occasionally acted during later times; for in utterly barbarous tribes the women have more power in choosing, rejecting, and tempting their lovers, or of afterwards changing their husbands, than might have been expected. As this is a point of some importance, I will give in detail such evidence as I have been able to collect.

Hearne describes how a woman in one of the tribes of Arctic America repeatedly ran away from her husband and joined her lover; and with the Charruas of S. America, according to Azara, divorce is quite optional. Amongst the Abipones, a man on choosing a wife bargains with the parents about the price. But "it frequently happens that the girl rescinds what has been agreed upon between the parents and the bridegroom, obstinately rejecting the very mention of marriage." She often runs away, hides herself, and thus eludes the bridegroom. Captain Musters who lived with the Patagonians, says that their marriages are always settled by inclination; "if the parents make a match contrary to the daughter's will, she refuses and is never compelled to comply." In Tierra del Fuego a young man first obtains the consent of the parents by doing them some service, and then he attempts to carry off the girl; "but if she is unwilling, she hides herself in the woods until her admirer is heartily tired of looking for her, and gives up the pursuit; but this seldom happens." In the Fiji Islands the man seizes on the woman whom he wishes for his wife by actual or pretended force; but "on reaching the home of her abductor, should she not approve of the match, she runs to some one who can protect her; if, however, she is satisfied, the matter is settled forthwith." With the Kalmucks there is a regular race between the bride and bridegroom, the former having a fair start; and Clarke "was assured that no instance occurs of a girl being caught, unless she has a partiality to the pursuer." Amongst the wild tribes of the Malay Archipelago there is also a racing match; and it appears from M. Bourien's account, as Sir J. Lubbock remarks, that "the race, 'is not to the swift, nor the battle to the strong,' but to the young man who has the good fortune to please his intended bride." A similar custom, with the same result, prevails with the Koraks of North- Eastern Asia.

Turning to Africa: the Kafirs buy their wives, and girls are severely beaten by their fathers if they will not accept a chosen husband; but it is manifest from many facts given by the Rev. Mr. Shooter, that they have considerable power of choice. Thus very ugly, though rich men, have been known to fail in getting wives. The girls, before consenting to be betrothed, compel the men to shew themselves off first in front and then behind, and "exhibit their paces." They have been known to propose to a man, and they not rarely run away with a favoured lover. So again, Mr. Leslie, who was intimately acquainted with the Kafirs, says, "it is a mistake to imagine that a girl is sold by her father in the same manner, and with the same authority, with which he would dispose of a cow." Amongst the degraded Bushmen of S. Africa, "when a girl has grown up to womanhood without having been betrothed, which, however, does not often happen, her lover must gain her approbation, as well as that of the parents." (20. Azara, 'Voyages,' etc., tom. ii. p. 23. Dobrizhoffer, 'An Account of the Abipones,' vol. ii. 1822, p. 207. Capt. Musters, in 'Proc. R. Geograph. Soc.' vol. xv. p. 47. Williams on the Fiji Islanders, as quoted by Lubbock, 'Origin of Civilisation,' 1870, p. 79. On the Fuegians, King and Fitzroy, 'Voyages of the "Adventure" and "Beagle,"' vol. ii. 1839, p. 182. On the Kalmucks, quoted by M'Lennan, 'Primitive Marriage,' 1865, p. 32. On the Malays, Lubbock, ibid. p. 76. The Rev. J. Shooter, 'On the Kafirs of Natal,' 1857, pp. 52-60. Mr. D. Leslie, 'Kafir Character and Customs,' 1871, p. 4. On the Bush-men, Burchell, 'Travels in S. Africa,' ii. 1824, p. 59. On the Koraks by McKennan, as quoted by Mr. Wake, in 'Anthropologia,' Oct. 1873, p. 75.) Mr. Winwood Reade made inquiries for me with respect to the negroes of Western Africa, and he informs me that "the women, at least among the more intelligent Pagan tribes, have no difficulty in getting the husbands whom they may desire, although it is considered unwomanly to ask a man to marry them. They are quite capable of falling in love, and of forming tender, passionate, and faithful attachments." Additional cases could be given.

We thus see that with savages the women are not in quite so abject a state in relation to marriage as has often been supposed. They can tempt the men whom they prefer, and can sometimes reject those whom they dislike, either before or after marriage. Preference on the part of the women, steadily acting in any one direction, would ultimately affect the character of the tribe; for the women would generally choose not merely the handsomest men, according to their standard of taste, but those who were at the same time best able to defend and support them. Such well-endowed pairs would commonly rear a larger number of offspring than the less favoured. The same result would obviously follow in a still more marked manner if there was selection on both sides; that is, if the more attractive, and at the same time more powerful men were to prefer, and were preferred by, the more attractive women. And this double form of selection seems actually to have occurred, especially during the earlier periods of our long history.

We will now examine a little more closely some of the characters which distinguish the several races of man from one another and from the lower animals, namely, the greater or less deficiency of hair on the body, and the colour of the skin. We need say nothing about the great diversity in the shape of the features and of the skull between the different races, as we have seen in the last chapter how different is the standard of beauty in these respects. These characters will therefore probably have been acted on through sexual selection; but we have no means of judging whether they have been acted on chiefly from the male or female side. The musical faculties of man have likewise been already discussed.

ABSENCE OF HAIR ON THE BODY, AND ITS DEVELOPMENT ON THE FACE AND HEAD.

From the presence of the woolly hair or lanugo on the human foetus, and of rudimentary hairs scattered over the body during maturity, we may infer that man is descended from some animal which was born hairy and remained so during life. The loss of hair is an inconvenience and probably an injury to man, even in a hot climate, for he is thus exposed to the scorching of the sun, and to sudden chills, especially during wet weather. As Mr. Wallace remarks, the natives in all countries are glad to protect their naked backs and shoulders with some slight covering. No one supposes that the nakedness of the skin is any direct advantage to man; his body therefore cannot have been divested of hair through natural selection. (21. 'Contributions to the Theory of Natural Selection,' 1870, p. 346. Mr. Wallace believes (p. 350) "that some intelligent power has guided or determined the development of man"; and he considers the hairless condition of the skin as coming under this head. The Rev. T.R. Stebbing, in commenting on this view ('Transactions of Devonshire Association for Science,' 1870) remarks, that had Mr. Wallace "employed his usual ingenuity on the question of man's hairless skin, he might have seen the possibility of its selection through its superior beauty or the health attaching to superior cleanliness.") Nor, as shewn in a former chapter, have we any evidence that this can be due to the direct action of climate, or that it is the result of correlated development.

The absence of hair on the body is to a certain extent a secondary sexual character; for in all parts of the world women are less hairy than men. Therefore we may reasonably suspect that this character has been gained through sexual selection. We know that the faces of several species of monkeys, and large surfaces at the posterior end of the body of other species, have been denuded of hair; and this we may safely attribute to sexual selection, for these surfaces are not only vividly coloured, but sometimes, as with the male mandrill and female rhesus, much more vividly in the one sex than in the other, especially during the breeding-season. I am informed by Mr. Bartlett that, as these animals gradually reach maturity, the naked surfaces grow larger compared with the size of their bodies. The hair, however, appears to have been removed, not for the sake of nudity, but that the colour of the skin may be more fully displayed. So again with many birds, it appears as if the head and neck had been divested of feathers through sexual selection, to exhibit the brightly-coloured skin.

As the body in woman is less hairy than in man, and as this character is common to all races, we may conclude that it was our female semi-human ancestors who were first divested of hair, and that this occurred at an extremely remote period before the several races had diverged from a common stock. Whilst our female ancestors were gradually acquiring this new character of nudity, they must have transmitted it almost equally to their offspring of both sexes whilst young; so that its transmission, as with the ornaments of many mammals and birds, has not been limited either by sex or age. There is nothing surprising in a partial loss of hair having been esteemed as an ornament by our ape-like progenitors, for we have seen that innumerable strange characters have been thus esteemed by animals of all kinds, and have consequently been gained through sexual selection. Nor is it surprising that a slightly injurious character should have been thus acquired; for we know that this is the case with the plumes of certain birds, and with the horns of certain stags.

The females of some of the anthropoid apes, as stated in a former chapter, are somewhat less hairy on the under surface than the males; and here we have what might have afforded a commencement for the process of denudation. With respect to the completion of the process through sexual selection, it is well to bear in mind the New Zealand proverb, "There is no woman for a hairy man." All who have seen photographs of the Siamese hairy family will admit how ludicrously hideous is the opposite extreme of excessive hairiness. And the king of Siam had to bribe a man to marry the first hairy woman in the family; and she transmitted this character to her young offspring of both sexes. (22. The 'Variation of Animals and Plants under Domestication,' vol. ii. 1868, p. 237.)

Some races are much more hairy than others, especially the males; but it must not be assumed that the more hairy races, such as the European, have retained their primordial condition more completely than the naked races, such as the Kalmucks or Americans. It is more probable that the hairiness of the former is due to partial reversion; for characters which have been at some former period long inherited are always apt to return. We have seen that idiots are often very hairy, and they are apt to revert in other characters to a lower animal type. It does not appear that a cold climate has been influential in leading to this kind of reversion; excepting perhaps with the negroes, who have been reared during several generations in the United States (23. 'Investigations into Military and Anthropological Statistics of American Soldiers,' by B.A. Gould, 1869, p. 568:—Observations were carefully made on the hairiness of 2129 black and coloured soldiers, whilst they were bathing; and by looking to the published table, "it is manifest at a glance that there is but little, if any, difference between the white and the black races in this respect." It is, however, certain that negroes in their native and much hotter land of Africa, have remarkably smooth bodies. It should be particularly observed, that both pure blacks and mulattoes were included in the above enumeration; and this is an unfortunate circumstance, as in accordance with a principle, the truth of which I have elsewhere proved, crossed races of man would be eminently liable to revert to the primordial hairy character of their early ape-like progenitors.), and possibly with the Ainos, who inhabit the northern islands of the Japan archipelago. But the laws of inheritance are so complex that we can seldom understand their action. If the greater hairiness of certain races be the result of reversion, unchecked by any form of selection, its extreme variability, even within the limits of the same race, ceases to be remarkable. (24. Hardly any view advanced in this work has met with so much disfavour (see for instance, Sprengel, 'Die Fortschritte des Darwinismus,' 1874, p. 80) as the above explanation of the loss of hair in mankind through sexual selection; but none of the opposed arguments seem to me of much weight, in comparison with the facts shewing that the nudity of the skin is to a certain extent a secondary sexual character in man and in some of the Quadrumana.)

With respect to the beard in man, if we turn to our best guide, the Quadrumana, we find beards equally developed in both sexes of many species, but in some, either confined to the males, or more developed in them than in the females. From this fact and from the curious arrangement, as well as the bright colours of the hair about the heads of many monkeys, it is highly probable, as before explained, that the males first acquired their beards through sexual selection as an ornament, transmitting them in most cases, equally or nearly so, to their offspring of both sexes. We know from Eschricht (25. 'Ueber die Richtung der Haare am Menschlichen Korper,' in Muller's 'Archiv. fur Anat. und Phys.' 1837, s. 40.) that with mankind the female as well as the male foetus is furnished with much hair on the face, especially round the mouth; and this indicates that we are descended from progenitors of whom both sexes were bearded. It appears therefore at first sight probable that man has retained his beard from a very early period, whilst woman lost her beard at the same time that her body became almost completely divested of hair. Even the colour of our beards seems to have been inherited from an ape-like progenitor; for when there is any difference in tint between the hair of the head and the beard, the latter is lighter coloured in all monkeys and in man. In those Quadrumana in which the male has a larger beard than that of the female, it is fully developed only at maturity, just as with mankind; and it is possible that only the later stages of development have been retained by man. In opposition to this view of the retention of the beard from an early period is the fact of its great variability in different races, and even within the same race; for this indicates reversion,—long lost characters being very apt to vary on re-appearance.

Nor must we overlook the part which sexual selection may have played in later times; for we know that with savages the men of the beardless races take infinite pains in eradicating every hair from their faces as something odious, whilst the men of the bearded races feel the greatest pride in their beards. The women, no doubt, participate in these feelings, and if so sexual selection can hardly have failed to have effected something in the course of later times. It is also possible that the long-continued habit of eradicating the hair may have produced an inherited effect. Dr. Brown-Sequard has shewn that if certain animals are operated on in a particular manner, their offspring are affected. Further evidence could be given of the inheritance of the effects of mutilations; but a fact lately ascertained by Mr. Salvin (26. On the tail-feathers of Motmots, 'Proceedings of the Zoological Society,' 1873, p. 429.) has a more direct bearing on the present question; for he has shewn that the motmots, which are known habitually to bite off the barbs of the two central tail- feathers, have the barbs of these feathers naturally somewhat reduced. (27. Mr. Sproat has suggested ('Scenes and Studies of Savage Life,' 1868, p. 25) this same view. Some distinguished ethnologists, amongst others M. Gosse of Geneva, believe that artificial modifications of the skull tend to be inherited.) Nevertheless, with mankind the habit of eradicating the beard and the hairs on the body would probably not have arisen until these had already become by some means reduced.

It is difficult to form any judgment as to how the hair on the head became developed to its present great length in many races. Eschricht (28. 'Ueber die Richtung,' ibid. s. 40.) states that in the human foetus the hair on the face during the fifth month is longer than that on the head; and this indicates that our semi-human progenitors were not furnished with long tresses, which must therefore have been a late acquisition. This is likewise indicated by the extraordinary difference in the length of the hair in the different races; in the negro the hair forms a mere curly mat; with us it is of great length, and with the American natives it not rarely reaches to the ground. Some species of Semnopithecus have their heads covered with moderately long hair, and this probably serves as an ornament and was acquired through sexual selection. The same view may perhaps be extended to mankind, for we know that long tresses are now and were formerly much admired, as may be observed in the works of almost every poet; St. Paul says, "if a woman have long hair, it is a glory to her;" and we have seen that in North America a chief was elected solely from the length of his hair.

COLOUR OF THE SKIN.

The best kind of evidence that in man the colour of the skin has been modified through sexual selection is scanty; for in most races the sexes do not differ in this respect, and only slightly, as we have seen, in others. We know, however, from the many facts already given that the colour of the skin is regarded by the men of all races as a highly important element in their beauty; so that it is a character which would be likely to have been modified through selection, as has occurred in innumerable instances with the lower animals. It seems at first sight a monstrous supposition that the jet-blackness of the negro should have been gained through sexual selection; but this view is supported by various analogies, and we know that negroes admire their own colour. With mammals, when the sexes differ in colour, the male is often black or much darker than the female; and it depends merely on the form of inheritance whether this or any other tint is transmitted to both sexes or to one alone. The resemblance to a negro in miniature of Pithecia satanas with his jet black skin, white rolling eyeballs, and hair parted on the top of the head, is almost ludicrous.

The colour of the face differs much more widely in the various kinds of monkeys than it does in the races of man; and we have some reason to believe that the red, blue, orange, almost white and black tints of their skin, even when common to both sexes, as well as the bright colours of their fur, and the ornamental tufts about the head, have all been acquired through sexual selection. As the order of development during growth, generally indicates the order in which the characters of a species have been developed and modified during previous generations; and as the newly- born infants of the various races of man do not differ nearly as much in colour as do the adults, although their bodies are as completely destitute of hair, we have some slight evidence that the tints of the different races were acquired at a period subsequent to the removal of the hair, which must have occurred at a very early period in the history of man.

SUMMARY.

We may conclude that the greater size, strength, courage, pugnacity, and energy of man, in comparison with woman, were acquired during primeval times, and have subsequently been augmented, chiefly through the contests of rival males for the possession of the females. The greater intellectual vigour and power of invention in man is probably due to natural selection, combined with the inherited effects of habit, for the most able men will have succeeded best in defending and providing for themselves and for their wives and offspring. As far as the extreme intricacy of the subject permits us to judge, it appears that our male ape-like progenitors acquired their beards as an ornament to charm or excite the opposite sex, and transmitted them only to their male offspring. The females apparently first had their bodies denuded of hair, also as a sexual ornament; but they transmitted this character almost equally to both sexes. It is not improbable that the females were modified in other respects for the same purpose and by the same means; so that women have acquired sweeter voices and become more beautiful than men.

It deserves attention that with mankind the conditions were in many respects much more favourable for sexual selection, during a very early period, when man had only just attained to the rank of manhood, than during later times. For he would then, as we may safely conclude, have been guided more by his instinctive passions, and less by foresight or reason. He would have jealously guarded his wife or wives. He would not have practised infanticide; nor valued his wives merely as useful slaves; nor have been betrothed to them during infancy. Hence we may infer that the races of men were differentiated, as far as sexual selection is concerned, in chief part at a very remote epoch; and this conclusion throws light on the remarkable fact that at the most ancient period, of which we have not as yet any record, the races of man had already come to differ nearly or quite as much as they do at the present day.

The views here advanced, on the part which sexual selection has played in the history of man, want scientific precision. He who does not admit this agency in the case of the lower animals, will disregard all that I have written in the later chapters on man. We cannot positively say that this character, but not that, has been thus modified; it has, however, been shewn that the races of man differ from each other and from their nearest allies, in certain characters which are of no service to them in their daily habits of life, and which it is extremely probable would have been modified through sexual selection. We have seen that with the lowest savages the people of each tribe admire their own characteristic qualities,—the shape of the head and face, the squareness of the cheek- bones, the prominence or depression of the nose, the colour of the skin, the length of the hair on the head, the absence of hair on the face and body, or the presence of a great beard, and so forth. Hence these and other such points could hardly fail to be slowly and gradually exaggerated, from the more powerful and able men in each tribe, who would succeed in rearing the largest number of offspring, having selected during many generations for their wives the most strongly characterised and therefore most attractive women. For my own part I conclude that of all the causes which have led to the differences in external appearance between the races of man, and to a certain extent between man and the lower animals, sexual selection has been the most efficient.

CHAPTER XXI.

GENERAL SUMMARY AND CONCLUSION.

Main conclusion that man is descended from some lower form—Manner of development—Genealogy of man—Intellectual and moral faculties—Sexual Selection—Concluding remarks.

A brief summary will be sufficient to recall to the reader's mind the more salient points in this work. Many of the views which have been advanced are highly speculative, and some no doubt will prove erroneous; but I have in every case given the reasons which have led me to one view rather than to another. It seemed worth while to try how far the principle of evolution would throw light on some of the more complex problems in the natural history of man. False facts are highly injurious to the progress of science, for they often endure long; but false views, if supported by some evidence, do little harm, for every one takes a salutary pleasure in proving their falseness: and when this is done, one path towards error is closed and the road to truth is often at the same time opened.

The main conclusion here arrived at, and now held by many naturalists who are well competent to form a sound judgment, is that man is descended from some less highly organised form. The grounds upon which this conclusion rests will never be shaken, for the close similarity between man and the lower animals in embryonic development, as well as in innumerable points of structure and constitution, both of high and of the most trifling importance,—the rudiments which he retains, and the abnormal reversions to which he is occasionally liable,—are facts which cannot be disputed. They have long been known, but until recently they told us nothing with respect to the origin of man. Now when viewed by the light of our knowledge of the whole organic world, their meaning is unmistakable. The great principle of evolution stands up clear and firm, when these groups or facts are considered in connection with others, such as the mutual affinities of the members of the same group, their geographical distribution in past and present times, and their geological succession. It is incredible that all these facts should speak falsely. He who is not content to look, like a savage, at the phenomena of nature as disconnected, cannot any longer believe that man is the work of a separate act of creation. He will be forced to admit that the close resemblance of the embryo of man to that, for instance, of a dog—the construction of his skull, limbs and whole frame on the same plan with that of other mammals, independently of the uses to which the parts may be put—the occasional re-appearance of various structures, for instance of several muscles, which man does not normally possess, but which are common to the Quadrumana—and a crowd of analogous facts—all point in the plainest manner to the conclusion that man is the co-descendant with other mammals of a common progenitor.

We have seen that man incessantly presents individual differences in all parts of his body and in his mental faculties. These differences or variations seem to be induced by the same general causes, and to obey the same laws as with the lower animals. In both cases similar laws of inheritance prevail. Man tends to increase at a greater rate than his means of subsistence; consequently he is occasionally subjected to a severe struggle for existence, and natural selection will have effected whatever lies within its scope. A succession of strongly-marked variations of a similar nature is by no means requisite; slight fluctuating differences in the individual suffice for the work of natural selection; not that we have any reason to suppose that in the same species, all parts of the organisation tend to vary to the same degree. We may feel assured that the inherited effects of the long-continued use or disuse of parts will have done much in the same direction with natural selection. Modifications formerly of importance, though no longer of any special use, are long- inherited. When one part is modified, other parts change through the principle of correlation, of which we have instances in many curious cases of correlated monstrosities. Something may be attributed to the direct and definite action of the surrounding conditions of life, such as abundant food, heat or moisture; and lastly, many characters of slight physiological importance, some indeed of considerable importance, have been gained through sexual selection.

No doubt man, as well as every other animal, presents structures, which seem to our limited knowledge, not to be now of any service to him, nor to have been so formerly, either for the general conditions of life, or in the relations of one sex to the other. Such structures cannot be accounted for by any form of selection, or by the inherited effects of the use and disuse of parts. We know, however, that many strange and strongly-marked peculiarities of structure occasionally appear in our domesticated productions, and if their unknown causes were to act more uniformly, they would probably become common to all the individuals of the species. We may hope hereafter to understand something about the causes of such occasional modifications, especially through the study of monstrosities: hence the labours of experimentalists, such as those of M. Camille Dareste, are full of promise for the future. In general we can only say that the cause of each slight variation and of each monstrosity lies much more in the constitution of the organism, than in the nature of the surrounding conditions; though new and changed conditions certainly play an important part in exciting organic changes of many kinds.

Through the means just specified, aided perhaps by others as yet undiscovered, man has been raised to his present state. But since he attained to the rank of manhood, he has diverged into distinct races, or as they may be more fitly called, sub-species. Some of these, such as the Negro and European, are so distinct that, if specimens had been brought to a naturalist without any further information, they would undoubtedly have been considered by him as good and true species. Nevertheless all the races agree in so many unimportant details of structure and in so many mental peculiarities that these can be accounted for only by inheritance from a common progenitor; and a progenitor thus characterised would probably deserve to rank as man.

It must not be supposed that the divergence of each race from the other races, and of all from a common stock, can be traced back to any one pair of progenitors. On the contrary, at every stage in the process of modification, all the individuals which were in any way better fitted for their conditions of life, though in different degrees, would have survived in greater numbers than the less well-fitted. The process would have been like that followed by man, when he does not intentionally select particular individuals, but breeds from all the superior individuals, and neglects the inferior. He thus slowly but surely modifies his stock, and unconsciously forms a new strain. So with respect to modifications acquired independently of selection, and due to variations arising from the nature of the organism and the action of the surrounding conditions, or from changed habits of life, no single pair will have been modified much more than the other pairs inhabiting the same country, for all will have been continually blended through free intercrossing.

By considering the embryological structure of man,—the homologies which he presents with the lower animals,—the rudiments which he retains,—and the reversions to which he is liable, we can partly recall in imagination the former condition of our early progenitors; and can approximately place them in their proper place in the zoological series. We thus learn that man is descended from a hairy, tailed quadruped, probably arboreal in its habits, and an inhabitant of the Old World. This creature, if its whole structure had been examined by a naturalist, would have been classed amongst the Quadrumana, as surely as the still more ancient progenitor of the Old and New World monkeys. The Quadrumana and all the higher mammals are probably derived from an ancient marsupial animal, and this through a long line of diversified forms, from some amphibian-like creature, and this again from some fish-like animal. In the dim obscurity of the past we can see that the early progenitor of all the Vertebrata must have been an aquatic animal, provided with branchiae, with the two sexes united in the same individual, and with the most important organs of the body (such as the brain and heart) imperfectly or not at all developed. This animal seems to have been more like the larvae of the existing marine Ascidians than any other known form.

The high standard of our intellectual powers and moral disposition is the greatest difficulty which presents itself, after we have been driven to this conclusion on the origin of man. But every one who admits the principle of evolution, must see that the mental powers of the higher animals, which are the same in kind with those of man, though so different in degree, are capable of advancement. Thus the interval between the mental powers of one of the higher apes and of a fish, or between those of an ant and scale-insect, is immense; yet their development does not offer any special difficulty; for with our domesticated animals, the mental faculties are certainly variable, and the variations are inherited. No one doubts that they are of the utmost importance to animals in a state of nature. Therefore the conditions are favourable for their development through natural selection. The same conclusion may be extended to man; the intellect must have been all-important to him, even at a very remote period, as enabling him to invent and use language, to make weapons, tools, traps, etc., whereby with the aid of his social habits, he long ago became the most dominant of all living creatures.

A great stride in the development of the intellect will have followed, as soon as the half-art and half-instinct of language came into use; for the continued use of language will have reacted on the brain and produced an inherited effect; and this again will have reacted on the improvement of language. As Mr. Chauncey Wright (1. 'On the Limits of Natural Selection,' in the 'North American Review,' Oct. 1870, p. 295.) has well remarked, the largeness of the brain in man relatively to his body, compared with the lower animals, may be attributed in chief part to the early use of some simple form of language,—that wonderful engine which affixes signs to all sorts of objects and qualities, and excites trains of thought which would never arise from the mere impression of the senses, or if they did arise could not be followed out. The higher intellectual powers of man, such as those of ratiocination, abstraction, self- consciousness, etc., probably follow from the continued improvement and exercise of the other mental faculties.

The development of the moral qualities is a more interesting problem. The foundation lies in the social instincts, including under this term the family ties. These instincts are highly complex, and in the case of the lower animals give special tendencies towards certain definite actions; but the more important elements are love, and the distinct emotion of sympathy. Animals endowed with the social instincts take pleasure in one another's company, warn one another of danger, defend and aid one another in many ways. These instincts do not extend to all the individuals of the species, but only to those of the same community. As they are highly beneficial to the species, they have in all probability been acquired through natural selection.

A moral being is one who is capable of reflecting on his past actions and their motives—of approving of some and disapproving of others; and the fact that man is the one being who certainly deserves this designation, is the greatest of all distinctions between him and the lower animals. But in the fourth chapter I have endeavoured to shew that the moral sense follows, firstly, from the enduring and ever-present nature of the social instincts; secondly, from man's appreciation of the approbation and disapprobation of his fellows; and thirdly, from the high activity of his mental faculties, with past impressions extremely vivid; and in these latter respects he differs from the lower animals. Owing to this condition of mind, man cannot avoid looking both backwards and forwards, and comparing past impressions. Hence after some temporary desire or passion has mastered his social instincts, he reflects and compares the now weakened impression of such past impulses with the ever-present social instincts; and he then feels that sense of dissatisfaction which all unsatisfied instincts leave behind them, he therefore resolves to act differently for the future,—and this is conscience. Any instinct, permanently stronger or more enduring than another, gives rise to a feeling which we express by saying that it ought to be obeyed. A pointer dog, if able to reflect on his past conduct, would say to himself, I ought (as indeed we say of him) to have pointed at that hare and not have yielded to the passing temptation of hunting it.

Social animals are impelled partly by a wish to aid the members of their community in a general manner, but more commonly to perform certain definite actions. Man is impelled by the same general wish to aid his fellows; but has few or no special instincts. He differs also from the lower animals in the power of expressing his desires by words, which thus become a guide to the aid required and bestowed. The motive to give aid is likewise much modified in man: it no longer consists solely of a blind instinctive impulse, but is much influenced by the praise or blame of his fellows. The appreciation and the bestowal of praise and blame both rest on sympathy; and this emotion, as we have seen, is one of the most important elements of the social instincts. Sympathy, though gained as an instinct, is also much strengthened by exercise or habit. As all men desire their own happiness, praise or blame is bestowed on actions and motives, according as they lead to this end; and as happiness is an essential part of the general good, the greatest-happinesss principle indirectly serves as a nearly safe standard of right and wrong. As the reasoning powers advance and experience is gained, the remoter effects of certain lines of conduct on the character of the individual, and on the general good, are perceived; and then the self-regarding virtues come within the scope of public opinion, and receive praise, and their opposites blame. But with the less civilised nations reason often errs, and many bad customs and base superstitions come within the same scope, and are then esteemed as high virtues, and their breach as heavy crimes.

The moral faculties are generally and justly esteemed as of higher value than the intellectual powers. But we should bear in mind that the activity of the mind in vividly recalling past impressions is one of the fundamental though secondary bases of conscience. This affords the strongest argument for educating and stimulating in all possible ways the intellectual faculties of every human being. No doubt a man with a torpid mind, if his social affections and sympathies are well developed, will be led to good actions, and may have a fairly sensitive conscience. But whatever renders the imagination more vivid and strengthens the habit of recalling and comparing past impressions, will make the conscience more sensitive, and may even somewhat compensate for weak social affections and sympathies.

The moral nature of man has reached its present standard, partly through the advancement of his reasoning powers and consequently of a just public opinion, but especially from his sympathies having been rendered more tender and widely diffused through the effects of habit, example, instruction, and reflection. It is not improbable that after long practice virtuous tendencies may be inherited. With the more civilised races, the conviction of the existence of an all-seeing Deity has had a potent influence on the advance of morality. Ultimately man does not accept the praise or blame of his fellows as his sole guide, though few escape this influence, but his habitual convictions, controlled by reason, afford him the safest rule. His conscience then becomes the supreme judge and monitor. Nevertheless the first foundation or origin of the moral sense lies in the social instincts, including sympathy; and these instincts no doubt were primarily gained, as in the case of the lower animals, through natural selection.

The belief in God has often been advanced as not only the greatest, but the most complete of all the distinctions between man and the lower animals. It is however impossible, as we have seen, to maintain that this belief is innate or instinctive in man. On the other hand a belief in all-pervading spiritual agencies seems to be universal; and apparently follows from a considerable advance in man's reason, and from a still greater advance in his faculties of imagination, curiosity and wonder. I am aware that the assumed instinctive belief in God has been used by many persons as an argument for His existence. But this is a rash argument, as we should thus be compelled to believe in the existence of many cruel and malignant spirits, only a little more powerful than man; for the belief in them is far more general than in a beneficent Deity. The idea of a universal and beneficent Creator does not seem to arise in the mind of man, until he has been elevated by long-continued culture.

He who believes in the advancement of man from some low organised form, will naturally ask how does this bear on the belief in the immortality of the soul. The barbarous races of man, as Sir J. Lubbock has shewn, possess no clear belief of this kind; but arguments derived from the primeval beliefs of savages are, as we have just seen, of little or no avail. Few persons feel any anxiety from the impossibility of determining at what precise period in the development of the individual, from the first trace of a minute germinal vesicle, man becomes an immortal being; and there is no greater cause for anxiety because the period cannot possibly be determined in the gradually ascending organic scale. (2. The Rev. J.A. Picton gives a discussion to this effect in his 'New Theories and the Old Faith,' 1870.)

I am aware that the conclusions arrived at in this work will be denounced by some as highly irreligious; but he who denounces them is bound to shew why it is more irreligious to explain the origin of man as a distinct species by descent from some lower form, through the laws of variation and natural selection, than to explain the birth of the individual through the laws of ordinary reproduction. The birth both of the species and of the individual are equally parts of that grand sequence of events, which our minds refuse to accept as the result of blind chance. The understanding revolts at such a conclusion, whether or not we are able to believe that every slight variation of structure,—the union of each pair in marriage, the dissemination of each seed,—and other such events, have all been ordained for some special purpose.

Sexual selection has been treated at great length in this work; for, as I have attempted to shew, it has played an important part in the history of the organic world. I am aware that much remains doubtful, but I have endeavoured to give a fair view of the whole case. In the lower divisions of the animal kingdom, sexual selection seems to have done nothing: such animals are often affixed for life to the same spot, or have the sexes combined in the same individual, or what is still more important, their perceptive and intellectual faculties are not sufficiently advanced to allow of the feelings of love and jealousy, or of the exertion of choice. When, however, we come to the Arthropoda and Vertebrata, even to the lowest classes in these two great Sub-Kingdoms, sexual selection has effected much.

In the several great classes of the animal kingdom,—in mammals, birds, reptiles, fishes, insects, and even crustaceans,—the differences between the sexes follow nearly the same rules. The males are almost always the wooers; and they alone are armed with special weapons for fighting with their rivals. They are generally stronger and larger than the females, and are endowed with the requisite qualities of courage and pugnacity. They are provided, either exclusively or in a much higher degree than the females, with organs for vocal or instrumental music, and with odoriferous glands. They are ornamented with infinitely diversified appendages, and with the most brilliant or conspicuous colours, often arranged in elegant patterns, whilst the females are unadorned. When the sexes differ in more important structures, it is the male which is provided with special sense- organs for discovering the female, with locomotive organs for reaching her, and often with prehensile organs for holding her. These various structures for charming or securing the female are often developed in the male during only part of the year, namely the breeding-season. They have in many cases been more or less transferred to the females; and in the latter case they often appear in her as mere rudiments. They are lost or never gained by the males after emasculation. Generally they are not developed in the male during early youth, but appear a short time before the age for reproduction. Hence in most cases the young of both sexes resemble each other; and the female somewhat resembles her young offspring throughout life. In almost every great class a few anomalous cases occur, where there has been an almost complete transposition of the characters proper to the two sexes; the females assuming characters which properly belong to the males. This surprising uniformity in the laws regulating the differences between the sexes in so many and such widely separated classes, is intelligible if we admit the action of one common cause, namely sexual selection.

Sexual selection depends on the success of certain individuals over others of the same sex, in relation to the propagation of the species; whilst natural selection depends on the success of both sexes, at all ages, in relation to the general conditions of life. The sexual struggle is of two kinds; in the one it is between individuals of the same sex, generally the males, in order to drive away or kill their rivals, the females remaining passive; whilst in the other, the struggle is likewise between the individuals of the same sex, in order to excite or charm those of the opposite sex, generally the females, which no longer remain passive, but select the more agreeable partners. This latter kind of selection is closely analogous to that which man unintentionally, yet effectually, brings to bear on his domesticated productions, when he preserves during a long period the most pleasing or useful individuals, without any wish to modify the breed.

The laws of inheritance determine whether characters gained through sexual selection by either sex shall be transmitted to the same sex, or to both; as well as the age at which they shall be developed. It appears that variations arising late in life are commonly transmitted to one and the same sex. Variability is the necessary basis for the action of selection, and is wholly independent of it. It follows from this, that variations of the same general nature have often been taken advantage of and accumulated through sexual selection in relation to the propagation of the species, as well as through natural selection in relation to the general purposes of life. Hence secondary sexual characters, when equally transmitted to both sexes can be distinguished from ordinary specific characters only by the light of analogy. The modifications acquired through sexual selection are often so strongly pronounced that the two sexes have frequently been ranked as distinct species, or even as distinct genera. Such strongly-marked differences must be in some manner highly important; and we know that they have been acquired in some instances at the cost not only of inconvenience, but of exposure to actual danger.

The belief in the power of sexual selection rests chiefly on the following considerations. Certain characters are confined to one sex; and this alone renders it probable that in most cases they are connected with the act of reproduction. In innumerable instances these characters are fully developed only at maturity, and often during only a part of the year, which is always the breeding-season. The males (passing over a few exceptional cases) are the more active in courtship; they are the better armed, and are rendered the more attractive in various ways. It is to be especially observed that the males display their attractions with elaborate care in the presence of the females; and that they rarely or never display them excepting during the season of love. It is incredible that all this should be purposeless. Lastly we have distinct evidence with some quadrupeds and birds, that the individuals of one sex are capable of feeling a strong antipathy or preference for certain individuals of the other sex.

Bearing in mind these facts, and the marked results of man's unconscious selection, when applied to domesticated animals and cultivated plants, it seems to me almost certain that if the individuals of one sex were during a long series of generations to prefer pairing with certain individuals of the other sex, characterised in some peculiar manner, the offspring would slowly but surely become modified in this same manner. I have not attempted to conceal that, excepting when the males are more numerous than the females, or when polygamy prevails, it is doubtful how the more attractive males succeed in leaving a large number of offspring to inherit their superiority in ornaments or other charms than the less attractive males; but I have shewn that this would probably follow from the females,— especially the more vigorous ones, which would be the first to breed,— preferring not only the more attractive but at the same time the more vigorous and victorious males.