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,’ 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 Körper,’ in Müller’s ‘Archiv. für 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.
A 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 A 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 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-happiness 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