of that kind can come upon him only inadvertently, for he has no basis on which to systematise these facts as they come, and so he has no means of intelligently seeking them. His intelligent endeavours to get at the nature of things will perforce go on the mass of knowledge which his intelligence has already comprehended, which is a knowledge of human conduct. Anthropomorphism is almost wholly obstructive in this field of brute matter, and in early times, before much in the way of accumulated matter-of-fact knowledge had forced itself upon men, the propensity to a teleological interpretation seems to have been nearly decisive against technological progress in the primary and indispensable mechanic arts. And in later phases of culture, where anthropomorphic interpretations of workmanship have been worked out into a rounded system of magic and religion, they have at times brought the technological advance to a full stop, particularly on the mechanical side, and have even led to the cancelment of gains that should have seemed secure.
It is likewise a notable fact that, as already intimated above, myth and legend have found this brute matter as refractory in their service as the instinct of workmanship has found it in the genesis of technology; and for the good reason that the same human penchant for teleological insight and elaboration has ruled in the one as in the other. Inanimate matter and the phenomena in which inanimate matter manifests its nature and force have, of course, taken a large place in folk-lore; but the folk-lore, whether myth, legend or magic, in which inanimate matter is conceived as speaking in its own right and working out its own spiritual content is relatively very scant. In magic it commonly plays a part as an instrumentality only, and indeed as an instrument which owes its magical efficacy to some efficacious circumstance external to it. It has most frequently an induced rather than intrinsic efficacy, being the vehicle whereby the worker of magic materialises and conveys his design to its execution. It is susceptible of magical use, rather than creative of magical effects.47 No doubt this characterisation of the magical offices of inert matter applies to early and primitive times and situations rather than to the high-wrought later systems of occult science and alchemical lore that are built on some appreciable knowledge of metallurgy and chemical reactions. So likewise early myth and legend have had to take recourse to the intervention of personal, or at least animate agents, to make headway in the domain of brute matter, which figures commonly as means in the hands of manlike agents of some sort, rather than as a self-directing agent with initiative and a natural bent of its own. The phenomena of inanimate nature are likely to be thrown into the hands of such putative agents, who are then conceived to control them and turn them to account for ulterior ends not given in the native character of the inanimate objects themselves.48 Even so exceptionally available a range of phenomena as those of fire have not escaped this inglorious eventuality. In the mythical legends of fire it will be found that the fire and all its works come into the plot of the story only as secondary elements, and the interest centres about the fortunes of some manlike agency to whose initiative and exploits all the phenomena of fire are referred as their cause or occasion.49 The legends of fire have commonly become legends of a fire-bringer, etc.,50 and have come to turn about the plots and counterplots of anthropomorphic beasts and divinities who are conceived to have wrestled for, with and about the use of fire.
So, on the other hand, as an illustration from the side of technology, to show how matters stood in this connection through the best days of anthropomorphism, fire had been in daily and indispensable use through an indefinite series of millennia before men, in the early modern times of Occidental civilisation, learned the use of a chimney. And all that hindered the discovery of this simple mechanical expedient seems to have been the fatal propensity of men to impute a teleological nature and workmanlike design to this phenomenon with which no truce or working arrangement can be negotiated in spiritual terms.51 A doubt may plausibly suggest itself as to the competency of such an explanation of these phenomena. It would seem scarcely to lie in the nature of an instinct of workmanship to enlist the workman in the acquisition of knowledge which he cannot use, and guide him in elaborating it into a system which will defeat his own ends; to build up obstructions to its own working, and yet in the long run to overcome them. In part this discrepancy in the outcome arises from the fact that the sense of workmanship affords a norm of systematisation for the facts that come into knowledge. This leads to something like a dramatisation of the facts, whereby they fall into some sort of a sequence of conduct among them-selves, become personalised, are conceived as gifted with discrimination, inclinations, preferences and initiative; and in so far as the facts are conceived to be involved in immaterial or hyperphysical relations of this character they cannot effectually be made use of for the purposes of technology. All conceptions that exceed the scope of material fact are useless for technology, and in so far as such conceptions are intruded into the body of information drawn on by the workman they become obstructive.
But in good part the discrepancies of the outcome are due to complications with an instinctive curiosity, the presence of which has tacitly been assumed throughout the argument, - an “idle” curiosity by force of which men, more or less insistently, want to know things, when graver interests do not engross their attention. Comparatively little has been made of this instinctive propensity by the students of culture, though the fact of its presence in human nature is broadly recognised by psychologists,52 and the like penchant comes in evidence among the lower animals, as appears in many investigations of animal behaviour.53 Indeed, it has been taken somewhat lightly, in a general way, as being a genial infirmity of human nature rather than a creative factor in civilisation. And the reason of its being dealt with in so slight a manner is probably to be found in the nature of the instinct itself. With the instinct of workmanship it shares that character of pliancy and tractability common in some degree to the whole range of instincts, and especially characteristic of those instinctive predisposi-tions that distinguish human nature from the simpler and more refractory spiritual endowment of the lower animals.
Like the other instinctive propensities, it is to be presumed, the idle curiosity takes effect only within the bounds of that metabolic margin of surplus energy that comes in evidence in all animal life, but that appears in larger proportions in the “higher” animals and in a peculiarly obtrusive manner in the life of man. It seems to be only after the demands of the simpler, more immediately organic functions, such as nutrition, growth and reproduction, have been met in some passably sufficient measure that this vaguer range of instincts which constitutes the spiritual predispositions of man can effectually draw on the energies of the organism and so can go into effect in what is recognised as human conduct. The wider the margin of disposable energy, therefore, the more freely should the characteristically human predispositions assert their sway, and the more nearly this metabolic margin is drained by the elemental needs of the organism the less chance should there be that conduct will be guided by what may properly be called the spiritual needs of man. It is accordingly characteristic of this whole range of vaguer and less automatically determinate predispositions that they transiently yield somewhat easily to the pressure of circumstances.
This is eminently true of the idle curiosity, as it is also true in a somewhat comparable degree of the sense of workmanship. But these instincts at the same time, and perhaps by the same fact, have also the other concomitant and characteristically human trait of a ubiquitous resiliency whenever and in so far as there is nothing to hinder.
Their staying power is, in a way, very great, though their driving force is neither massive nor intractable. So that even though the idle curiosity, like the sense of workmanship, may be momentarily thrust aside by more urgent interests, yet its long-term effects in human culture are very considerable. Men will commonly make easy terms with their curiosity when there is a call to action under the spur of a more elemental need, and even when circumstances appear to be favourable to its untroubled functioning a sustained and consistent response to its incitement is by no means an assured consequence. The common man does not eagerly pursue the quest of the idle curiosity, and neither its guidance nor its award of fact is mandatory on him.54 Sporadic individuals who are endowed with this supererogatory gift largely in excess of the common run, or who yield to its enticements with very exceptional abandon, are accounted dreamers, or in extreme cases their more sensible neighbours may even rate them as of unsound mind. But the long-term consequences of the common run of curiosity, helped out by such sporadic individuals
