presumably, though by no means assuredly, the younger stocks, those which have emerged from later mutations of type, have therefore initially fallen into and made good their survival under the conditions of a relatively advanced phase of savagery, - these younger races should therefore conform with greater facility and better effect to the requirements imposed by a still farther advance in that cumulative complication of institutions and intricacy of ways and means that is involved in cultural growth. The older or more primitive stocks, those which arose out of earlier mutations of type and made good their survival under a more elementary scheme of savage culture, are presumably less capable of adaptation to an advanced cultural scheme.
But at the same time it is on the same grounds to be expected that in all races and peoples there should always persist an ineradicable sentimental disposition to take back to something like that scheme of savagery for which their particular type of human nature once proved its fitness during the initial phase of its life-history. This seems to be what is commonly intended in the cry, “Back to Nature!” The older known racial stocks, the offspring of earlier mutational departures from the initially generic human type, will have been selectively adapted to more archaic forms of savagery, and these show an appreciably more refractory penchant for elementary savage modes of life, and conform to the demands and opportunities of a “higher” civilisation only with a relatively slight facility, amounting in extreme cases to a practical unfitness for civilised life. Hence the “White Man’s burden” and the many perplexities of the missionaries.
Under the Mendelian theories of heredity some qualification of these broad generalisations is called for. As has already been noted above, the peoples of Europe, each and several, are hybrid mixtures made up of several racial stocks. The like is true in some degree of most of the peoples outside of Europe; particularly of the more important and better known nationalities.
These various peoples show more or less distinct and recognisable national types of physique - or perhaps rather of physiognomy - and temperament, and the lines of differentiation between these national types incontinently traverse the lines that divide the racial stocks. At the same time these national types have some degree of permanence; so much so that they are colloquially spoken of as types of race. While no modern anthropologist would confuse nationality with race, it is not to be overlooked that these national hybrid types are frequently so marked and characteristic as to simulate racial characters and perplex the student of race who is intent on identifying the racial stocks out of which any one of these hybrid populations has been compounded. Presumably these national and local types of physiognomy and temperament are to be rated as hybrid types that have been fixed by selective breeding, and for an explanation of this phenomenon recourse is to be taken to the latterday theories of heredity.
To any student familiar with the simpler phenomena of hybridism it will be evident that under the Mendelian rules of hybridisation the number of biologically successful - viable - hybrid forms arising from any cross between two or more forms may diverge very widely from one another and from either of the parent types. The variation must be extreme both in the number of hybrid types so constructed and in the range over which the variation extends, - much greater in both respects than the range of fluctuating (non-typical) variations obtainable under any circumstances in a pure-bred race, particularly in the remoter filial generations. It is also well known, by experiment, that by selective breeding from among such hybrid forms it is possible to construct a composite type that will breed true in respect of the characters upon which the selection is directed, and that such a “pure line” may be maintained indefinitely, in spite of its hybrid origin, so long as it is not crossed back on one or other of the parent stocks, or on a hybrid stock that is not pure-bred in respect of the selected characters.
So, if the conditions of life in any community consistently favour a given type of hybrid, whether the favouring conditions are of a cultural or of a material nature, something of a selective trend will take effect in such a community and set toward a hybrid type which shall meet these conditions.
The result will be the establishment of a composite pure line showing the advantageous traits of physique and temperament, combined with a varying complement of other characters that have no such selective value.
Traits that have no selective value in the given case will occur with fortuitous freedom, combining in unconstrained diversity with the selectively decisive traits, and so will mark the hybrid derivation of this provisionally established composite pure line. With continued intercrossing within itself any given population of such hybrid origin as the European peoples, would tend cumulatively to breed true to such a selectively favourable hybrid type, rather than to any one of the ultimate racial types represented by the parent stocks out of which the hybrid population is ultimately made up. So would emerge a national or local type, which would show the selectively decisive traits with a great degree of consistency but would vary indefinitely in respect of the selectively idle traits comprised in the composite heredity of the population. Such a composite pure line would be provisionally stable only; it should break down when crossed back on either of the parent stocks. This “provisionally stable composite pure line” should disappear when crossed on pure-bred individuals of one or other of the parent stocks from which it is drawn, - pure-bred in respect of the allelomorphic characters which give the hybrid type its typical traits.
But whatever the degree of stability possessed by these hybrid national or local types, the outcome for the present purpose is much the same; the hybrid populations afford a greater scope and range of variation in their human nature than could be had within the limits of any pure-bred race.
Yet, for all the multifarious diversity of racial and national types, early and late, and for all the wide divergence of hybrid variants, there is no difficulty about recognising a generical human type of spiritual endowment, just as the zoologists have no difficulty in referring the various races of mankind to a single species on the ground of their physical characters. The distribution of emphasis among the several instinctive dispositions may vary appreciably from one race to another, but the complement of instincts native to the several races is after all of much the same kind, comprising substantially the same ends. Taken simply in their first incidence, the racial variations of human nature are commonly not considerable; but a slight bias of this kind, distinctive of any given race, may come to have decisive weight when it works out cumulatively through a system of institutions, for such a system embodies the cumulative sophistications of untold generations during which the life of the community has been dominated by the same slight bias.10 Racial differences in respect of these hereditary spiritual traits count for much in the outcome, because in the last resort any race is at the mercy of its instincts. In the course of cultural growth most of those civilisations or peoples that have had a long history have from time to time been brought up against an imperative call to revise their scheme of institutions in the light of their native instincts, on pain of collapse or decay; and they have chosen variously, and for the most part blindly, to live or not to live, according as their instinctive bias has driven them. In the cases where it has happened that those instincts which make directly for the material welfare of the community, such as the parental bent and the sense of workmanship, have been present in such potent force, or where the institutional elements at variance with the continued life-interests of the community or the civilisation in question have been in a sufficiently infirm state, there the bonds of custom, prescription, principles, precedent, have been broken - or loosened or shifted so as to let the current of life and cultural growth go on, with or without substantial retardation. But history records more frequent and more spectacular instances of the triumph of imbecile institutions over life and culture than of peoples who have by force of instinctive insight saved themselves alive out of a desperately precarious institutional situation, such, for instance, as now faces the peoples of Christendom.
Chief among those instinctive dispositions that conduce directly to the material well-being of the race, and therefore to its biological success, is perhaps the instinctive bias here spoken of as the sense of workmanship.
The only other instinctive factor of human nature that could with any likelihood dispute this primacy would be the
