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430 ers, numbers more female than male immigrants; consequently that, without polygamy, part of the social field would remain untilled.

To the unprejudiced traveler it appears that polygamy is the rule where population is required, and where the great social evil has not had time to develop itself. In Paris or London the institution would, like slavery, die a natural death; in Arabia and in the wilds of the Rocky Mountains it maintains a strong hold upon the affections of mankind. Monogamy is best fitted for the large, wealthy, and flourishing communities in which man is rarely the happier because his quiver is full of children, and where the Hetæra becomes the succedaneum of the "plurality-wife." Polyandry has been practiced principally by priestly and barbarous tribes, who fear most for the increase of their numbers, which would end by driving them to honest industry. It reappears in a remarkable manner in the highest state of social civilization, where excessive expenditure is an obstacle to freehold property, and the practice is probably on the increase.

The other motive for polygamy in Utah is economy. Servants are rare and costly; it is cheaper and more comfortable to marry them. Many converts are attracted by the prospect of becoming wives, especially from places where, like Clifton, there are sixty-four females to thirty-six males. The old maid is, as she ought to be, an unknown entity. Life in the wilds of Western America is a course of severe toil: a single woman can not perform the manifold duties of housekeeping, cooking, scrubbing, washing, darning, child-bearing, and nursing a family. A division of labor is necessary, and she finds it by acquiring a sisterhood. Throughout the States, whenever a woman is seen at manual or outdoor work, one is certain that she is Irish, German, or Scandinavian. The delicacy and fragility of the Anglo-American female nature is at once the cause and the effect of this exemption from toil.

The moral influence diffused over social relations by the presence of polygyny will be intelligible only to those who have studied the workings of the system in lands where seclusion is practiced in its modified form, as among the Syrian Christians. In