the case, for instance, in the Hellenistic kingdoms, and in the age of the Caesars.  What today is called by many the emancipation of woman would ultimately end in the dissolution of the family, and, if carried out, render poor service to the majority of women.  If man and woman were placed entirely on the same level, and if in the competition between the two sexes nothing but an actual superiority should decide, it is to be feared that woman would soon be relegated to a condition as hard as that in which she is found among all barbarous nations.  It is precisely family life and higher civilization that have emancipated woman.  Those theorizers who, led astray by the dark side of higher civilization, preach a community of goods, generally contemplate in their simultaneous recommendation of the emancipation of woman a more or less developed form of a community of wives.  The grounds of the two institutions are very similar.” (Roscher’s Political Economy, p. 250.) Note also that difference in costumes of the sexes is least apparent among lowly civilized peoples.]—­One of the most striking features in our progress from barbarism to civilization is the proper adjustment of the work for men and women.  One test of a civilization is the difference of this work.  This is a question not merely of division of labor, but of differentiation with regard to sex.  It not only takes into account structural differences and physiological disadvantages, but it recognizes the finer and higher use of woman in society.

The attainable, not to say the ideal, society requires an increase rather than a decrease of the differences between the sexes.  The differences may be due to physical organization, but the structural divergence is but a faint type of deeper separation in mental and spiritual constitution.  That which makes the charm and power of woman, that for which she is created, is as distinctly feminine as that which makes the charm and power of men is masculine.  Progress requires constant differentiation, and the line of this is the development of each sex in its special functions, each being true to the highest ideal for itself, which is not that the woman should be a man, or the man a woman.  The enjoyment of social life rests very largely upon the encounter and play of the subtle peculiarities which mark the two sexes; and society, in the limited sense of the word, not less than the whole structure of our civilization, requires the development of these peculiarities.  It is in diversity, and not in an equality tending to uniformity, that we are to expect the best results from the race.

V. Equality of races; or rather a removal of the inequalities, social and political, arising in the contact of different races by intermarriage.