of the hybrid. So that a great variety, even aberration and eccentricity, of native gifts is to be looked for in such cases, and this wide range of variation in workmanlike initiative should show itself in the technology of any such peoples. Yet there may still prevail a strikingly determinate difference between any two such hybrid populations, both in the characteristic features of their technology and in their routine workmanship; as is illustrated in the contrast between Japan and the Western nations. These racial differences in point of endowment may be slight in the first instance, but as they work cumulatively their ulterior effect may still be very marked; and they may result in marked differences not only in respect of the character of the technological situation at a given point of time but also in the rate of advance and the direction taken by the technological advance. So in the case of the Far East, as contrasted with the Occidental peoples, the genius of the races engaged has prevailingly taken the direction of proficiency in handicraft, rather than that somewhat crude but efficient recourse to mechanical expedients which chiefly distinguishes the technology of the West.
The stability of racial types makes it possible to study the innate characters of the existing population under less complex and confusing circumstances than those of the cultural situation in which this population is now found. By going back into the earlier phases of the Western culture the scrutiny of the living population of Europe and its colonies can, in effect, be pushed back in a fragmentary way over an interval of some thousands of years. Such acquaintance as may in this way be gained with the spiritual makeup of the peoples of the Western culture at any point in its past history and prehistory should bear immediately and without serious abatement on the native character of the generation in whose hands the fortunes of that culture now rest; provided only that the inquiry assures itself of the racial continuity, racial identity, of these peoples through this period of time. This question of race identity is no longer a matter of serious debate so far as concerns the peoples of northern and western Europe, within the effective bounds of the Occidental civilisation and as far back as the beginning of the neolithic period.
Assuredly there is debate and uncertainty as to local details of racial mixture in nearly all parts of this cultural area at some point in past time, but these uncertainties of detail are not of such a nature or such magnitude as to vitiate the data for an inquiry into the general characteristics of the races concerned. By and large, the mixture of races in north Europe has apparently not varied greatly since early neolithic times, and the changes that have taken place are known with some confidence, in the main. Much the same holds true for the Mediterranean seaboard, although the changes in that region appear to have been more considerable and are perhaps less readily traceable. For northern and western Europe taken together, in spite of considerable local fluctuations, the variations in the general racial composition of the peoples has, on the whole, not been extensive or extremely serious since the latter part of the stone age. The three great racial stocks67 of Western civilisation have apparently shared their joint dominance in this culture among themselves since about the time when the use of bronze first came into Europe, which should be before the close of the stone age. And these three stocks are not greatly alien to one another; two of them, the Mediterranean and the blond, being apparently somewhat closely related in point of descent and therefore presumably in point of spiritual makeup.
It is with less confidence that any student of these modern cultures can test his case by evidence drawn from existing or historical communities living on the savage or lower barbarian plane and not closely related, racially, to the peoples of Western Europe. The discrepancies in such a case are of two kinds: (a) The racial type, and therefore the spiritual (instinctive) make-up of these alien savages or barbarians, is not the same as that of the modern Europeans; hence the culture worked out under the control of their somewhat different endowment of instincts should come to a different result, particularly since any such racial discrepancy in the matter of instincts should be expected to work cumulatively to a different cultural outcome. These alien communities of the lower cultures can therefore not be accepted off-hand as representing an earlier phase of Occidental civilisation. This infirmity attaches to any recourse to an existing savage or barbarian community for object-lessons to illustrate the working of European human nature in similarly primitive circumstances, in the degree in which the community in question may be remote from the Europeans in point of racial type; which reduces itself to a difficult question as to the point in the family-tree of the races of man from which the two contrasted races have diverged, and of the number, character, and magnitude of the racial mutations that may have intervened between the presumed point of divergence and the existing racial types so contrasted. (b) It is commonly said, and it is presumably true enough, that all known communities on the lower levels of culture are far from a state of primitive savagery; that they are not to be taken as genuinely archaic, but are the result either of a comparatively late reversion, under special circumstances, from a past higher stage, or they are peoples which have undergone so protracted an experience in savagery that their present state is one of extreme sophistification in all “the beastly devices of the heathen,” rather than substantially an early or archaic type of culture, such as would have marked a transient stage in the development of those peoples that have attained civilised life.
No doubt there is some substance to these objections, but they contain rather a modicum of truth than an inclusive presentation of the facts relevant to the case. As to (a), the races of man are, after all, more alike than unlike, and the evidence drawn from the experience of any one racial stock or mixture is not to be disregarded as having no significance for the probable course of things experienced by any other racial stock during a corresponding interval in its life-history. Yet there is doubtless a wide and debatable margin of error to be allowed for in the use of all evidence of this class. As to (b), by virtue of the stability of racial types the populations of existing communities of the lower cultures should be today what they were at the outset, in respect of the most substantial factor in their present situation, their spiritual (instinctive) make-up; and this unaltered complement of instincts should, under similar circumstances and with a moderate allowance of time, work out substantially the same general run of cultural results whether the resulting phase of culture were reached by approach from a near and untroubled beginning or by regression from a “higher plane.” So that the existing communities of savages or lower barbarians should present a passably competent object lesson in archaic savagery and barbarism whether their past has been higher, lower, or simply more of the same.
All this, of course, assumes the stability of racial types. But since, tacitly, that assumption is habitually made by ethnologists, all that calls for apology or explanation here is the avowal of it. The greater proportion of ethnological generalisations on this range of questions would be quite impotent without that assumption as their major premise. What has not commonly been assumed or admitted, except by subconscious implication, is the necessary corollary that these stable types with which ethnologists and anthropologists busy themselves must have arisen by mutation from previously existing types, rather than by a long continued and divergent accumulation of insensible variations. A result of avowing such a view of the genesis of races will be that the various races cannot be regarded as being all of the same date and racial maturity, or of the same significance for any discussion bearing on the higher cultures. The races engaged in the Western culture will presumably be found to be of relatively late date, as having arisen out of relatively late mutational departures, as rated in terms of the aggregate life history of mankind. Presumably also many of the other races will be found to be somewhat widely out of touch with the members of this Occidental aggregation of racial stocks; some more, others less remotely related to them, according as their mutational pedigree may be found to indicate.
An advantage derivable from such an avowal of the stability of types, as against its covert assumption and overt disavowal, is that it enables the student to look for the beginning, in time and space, of any given racial stock with which his inquiry is concerned, and to handle it as a unit throughout its life-history.
In all probability each of the leading racial stocks of Europe began its life-history on what would currently be accounted a low level of savagery.
And yet this phase of savagery, whatever it may have been like, will have been removed from the first
