"As God has given us with two hands, so has He made us bigger than you. Have we made ourselves big? He Himself has divided us into big and small. If you do not obey now the word of man, you certainly disobey the word of God. He himself has made us bigger than you." And flying to a very distant land, we find a Kabyle song, in which a chorus of young women alternates with a chorus of sturdy youths. _The women_: "Let him who wants to be loved by a woman march with his weapons; let him put the butt-end of the gun to his cheek and cry: 'Come to me, O maidens!'" _The men_: "You do well to love us. God sends us war and we will die, and keep at least the memory of the happiness that you have given us." Rising from the Munda-Kols and the Kabyles to the higher and more civilized races, we always find, however, an echo of this wild cry of nature, in which man proclaims his strength or imposes it, and woman acquiesces in or invokes it. Hence the very unequal part of joys and sorrows, of rights and duties, which man allows his companion in the world of love; hence an ever increasing usurpation of joys and rights by the strong as we descend to the lower strata of humanity; hence civilized nations continually struggling to divide good and evil in a more equitable proportion between the two sexes, which still so unfairly share light and darkness, joys and sorrows. Where muscular strength is the criterion of hierarchies, where it constitutes the first of human forces, the difference between man and woman in the rights and joys of love is immense, and woman becomes little more than a domestic animal which is bought, sold or killed according to the necessity of the moment. Setting civilization aside, polygamy exists where morality is uncertain and lust is ardent; and woman, guarded as a treasure of voluptuousness, falls morally lower than in a wandering tribe of nude but monogamous savages, where woman is the companion of the labors and joys of man. For this, perhaps, Solomon used to cry out in his harem: "And who will find me a strong woman?" Among us, also, woman does not play in love the part assigned to her by nature; and here also she can without scruple class herself among the oppressed who await their "jacquerie" or their constitution; here also she is a legitimate pretender who, by right or might, will have some day to conquer her place in the sun. But I will speak of rights in another chapter; here we must remain within the confines of physiology, which still is, or should be, the legitimate mother of every human legislation. If anthropology should put in our hands all the moral and intellectual elements which separate man from woman, then science could most safely establish in its laws and customs the right place for each sex, without any danger of usurpation, abuse or imposition from any quarter.