between the individual members of the group. The conditions of success within the group, as well as the conditions of the survival of the group, changed in some measure; and the dominant spiritual attitude for the group gradually changed, and brought a different range of aptitudes and propensities into the position of legitimate dominance in the accepted scheme of life. Among these archaic traits that are to be regarded as survivals from the peaceable cultural phase, are that instinct of race solidarity which we call conscience, including the sense of truthfulness and equity, and the instinct of workmanship, in its naive, non-invidious expression.
Under the guidance of the later biological and psychological science, human nature will have to be restated in terms of habit; and in the restatement, this, in outline, appears to be the only assignable place and ground of these traits. These habits of life are of too pervading a character to be ascribed to the influence of a late or brief discipline. The ease with which they are temporarily overborne by the special exigencies of recent and modern life argues that these habits are the surviving effects of a discipline of extremely ancient date, from the teachings of which men have frequently been constrained to depart in detail under the altered circumstances of a later time; and the almost ubiquitous fashion in which they assert themselves whenever the pressure of special exigencies is relieved, argues that the process by which the traits were fixed and incorporated into the spiritual make-up of the type must have lasted for a relatively very long time and without serious intermission. The point is not seriously affected by any question as to whether it was a process of habituation in the old-fashioned sense of the word or a process of selective adaptation of the race.
The character and exigencies of life, under that regime of status and of individual and class antithesis which covers the entire interval from the beginning of predatory culture to the present, argue that the traits of temperament here under discussion could scarcely have arisen and acquired fixity during that interval. It is entirely probable that these traits have come down from an earlier method of life, and have survived through the interval of predatory and quasi-peaceable culture in a condition of incipient, or at least imminent, desuetude, rather than that they have been brought out and fixed by this later culture. They appear to be hereditary characteristics of the race, and to have persisted in spite of the altered requirements of success under the predatory and the later pecuniary stages of culture. They seem to have persisted by force of the tenacity of transmission that belongs to an hereditary trait that is present in some degree in every member of the species, and which therefore rests on a broad basis of race continuity.
Such a generic feature is not readily eliminated, even under a process of selection so severe and protracted as that to which the traits here under discussion were subjected during the predatory and quasi-peaceable stages. These peaceable traits are in great part alien to the methods and the animus of barbarian life. The salient characteristic of the barbarian culture is an unremitting emulation and antagonism between classes and between individuals. This emulative discipline favors those individuals and lines of descent which possess the peaceable savage traits in a relatively slight degree. It therefore tends to eliminate these traits, and it has apparently weakened them, in an appreciable degree, in the populations that have been subject to it. Even where the extreme penalty for non-conformity to the barbarian type of temperament is not paid, there results at least a more or less consistent repression of the non-conforming individuals and lines of descent. Where life is largely a struggle between individuals within the group, the possession of the ancient peaceable traits in a marked degree would hamper an individual in the struggle for life.
Under any known phase of culture, other or later than the presumptive initial phase here spoken of, the gifts of good-nature, equity, and indiscriminate sympathy do not appreciably further the life of the individual. Their possession may serve to protect the individual from hard usage at the hands of a majority that insists on a modicum of these ingredients in their ideal of a normal man; but apart from their indirect and negative effect in this way, the individual fares better under the regime of competition in proportion as he has less of these gifts. Freedom from scruple, from sympathy, honesty and regard for life, may, within fairly wide limits, be said to further the success of the individual in the pecuniary culture. The highly successful men of all times have commonly been of this type; except those whose success has not been scored in terms of either wealth or power. It is only within narrow limits, and then only in a Pickwickian sense, that honesty is the best policy.
As seen from the point of view of life under modern civilized conditions in an enlightened community of the Western culture, the primitive, ante-predatory savage, whose character it has been attempted to trace in outline above, was not a great success. Even for the purposes of that hypothetical culture to which his type of human nature owes what stability it has—even for the ends of the peaceable savage group—this primitive man has quite as many and as conspicuous economic failings as he has economic virtues—as should be plain to any one whose sense of the case is not biased by leniency born of a fellow-feeling. At his best he is "a clever, good-for-nothing fellow." The shortcomings of this presumptively primitive type of character are weakness, inefficiency, lack of initiative and ingenuity, and a yielding and indolent amiability, together with a lively but inconsequential animistic sense. Along with these traits go certain others which have some value for the collective life process, in the sense that they further the facility of life in the group. These traits are truthfulness, peaceableness, good-will, and a non-emulative, non-invidious interest in men and things.
With the advent of the predatory stage of life there comes a change in the requirements of the successful human character. Men's habits of life are required to adapt themselves to new exigencies under a new scheme of human relations. The same unfolding of energy, which had previously found expression in the traits of savage life recited above, is now required to find expression along a new line of action, in a new group of habitual responses to altered stimuli. The methods which, as counted in terms of facility of life, answered measurably under the earlier conditions, are no longer adequate under the new conditions. The earlier situation was characterized by a relative absence of antagonism or differentiation of interests, the later situation by an emulation constantly increasing in relative absence of antagonism or differentiation of interests, the later situation by an emulation constantly increasing in intensity and narrowing in scope. The traits which characterize the predatory and subsequent stages of culture, and which indicate the types of man best fitted to survive under the regime of status, are (in their primary expression) ferocity, self-seeking, clannishness, and disingenuousness—a free resort to force and fraud.
Under the severe and protracted discipline of the regime of competition, the selection of ethnic types has acted to give a somewhat pronounced dominance to these traits of character, by favoring the survival of those ethnic elements which are most richly endowed in these respects. At the same time the earlier—acquired, more generic habits of the race have never ceased to have some usefulness for the purpose of the life of the collectivity and have never fallen into definitive abeyance. It may be worth while to point out that the dolicho-blond type of European man seems to owe much of its dominating influence and its masterful position in the recent culture to its possessing the characteristics of predatory man in an exceptional degree. These spiritual traits, together with a large endowment of physical energy—itself probably a result of selection between groups and between lines of descent—chiefly go to place any ethnic element in the position of a leisure or master class, especially during the earlier phases of the development of the institution of a leisure class. This need not mean that precisely the same complement of aptitudes in any individual would insure him an eminent personal success. Under the competitive regime, the conditions of success for the individual are not necessarily the same as those for a class. The success of a class or party presumes a strong element of clannishness, or loyalty to a chief, or adherence to a tenet; whereas the competitive individual can best achieve his ends if he combines the barbarian's energy, initiative, self-seeking and disingenuousness with the savage's lack of loyalty or clannishness. It may be remarked by the way, that the men who have scored a brilliant (Napoleonic) success on the basis of an impartial self-seeking and absence of scruple, have not uncommonly shown more of the physical characteristics of the brachycephalic-brunette than of the dolicho-blond. The greater proportion of moderately
