of cultural progress. The very piles testified to it, those of the older settlement being ill-assorted and slight, whereas the later structure was regularly built and heavily timbered. It was clear, too, that the first set of inhabitants had lived narrow lives. All their worldly goods were derived from strictly local sources. On the other hand, their successors wore shells from the Mediterranean and amber beads from the Baltic among their numerous decorations; while for their flint they actually went as far afield as Grand Pressigny in West-Central France, the mines of which provided the butter-like nodules that represented the ne plus ultra of Neolithic luxury. Commerce must have been decidedly flourishing in those days. No longer was it a case of the so-called 'silent trade', which the furtive savage prosecutes with fear and trembling, placing, let us say, a lump of venison on a rock in the stream dividing his haunts from those of his dangerous neighbours, and stealing back later on to see if the red ochre for which he pines has been deposited in return on the primitive counter. The Neolithic trader, on the other side, must have pushed the science of barter to the uttermost limits short of the invention of a circulating medium, if indeed some crude form of currency was not already in vogue.
When we turn to the Dolmen-builders, and contemplate their hoary sanctuaries, we are back among the problems raised by the philosophic conception of progress as an advance in soul-power. Is any religion better than none? Does it make for soul-power to be preoccupied with the cult of the dead? Does the imagination, which in alliance with the scientific reason achieves such conquests over nature, give way at times to morbid aberration, causing the chill and foggy loom of an after-life to obscure the honest face of the day? I can only say for myself that the deepening of the human consciousnesses due to the effort to close with the mystery of evil and death, and to extort therefrom a message of hope and comfort, seems to me to have been worth the achievement at almost any cost of crimes and follies perpetrated by the way. I do not think that progress in religion is progress towards its ultimate abolition. Rather, religion, if regarded in the light of its earlier history, must be treated as the parent source of all the more spiritual activities of man; and on these his material activities must depend. Else the machine will surely grind the man to death; and his body will finally stop the wheels that his soul originally set in motion.
The panorama is over. It has not been easy, at the rate of about a millennium to a minute, to present a coherent account of the prehistoric record, which at best is like a jig-saw puzzle that has lost most of the pieces needed to reconstitute the design. But, even on this hasty showing, it looks as if the progressive nature of man were beyond question. There is manifest gain in complexity of organization, both physical and cultural; and only less manifest, in the sense that the inwardness of the process cannot make appeal to the eye, is the corresponding gain in realized power of soul. In short, the men of the Stone Age assuredly bore their full share in the work of race-improvement; and the only point on which there may seem to be doubt is whether we of the age of metal are as ready and able to bear our share. But let us be optimistic about ourselves. As long as we do not allow our material achievements to blind us to the need of an education that keeps the spiritual well to the fore, then progress is assured so far as it depends on culture.
Yet if we could likewise breed for spirituality, humanity's chances, I believe, would be bettered by as much again or more. But how is this to be done? Science must somehow find out. To leave it to nature is treason to the mind. Man may be an ass on the whole, but nature is even more of an ass, especially when it stands for human nature minus its saving grace of imaginative, will-directed intelligence. So let us hope that one day people will marry intelligently, and that the best marriages will be the richest in offspring. I believe that the spiritual is not born of the sickly; and at any rate should be prepared to make trial of such a working principle in my New Republic.
So much for the practical corollaries suggested by our flying visit to Prehistoric Europe. But, even if any detailed lessons to be drawn from such fragmentary facts have to be received with caution, you need not hesitate to pursue this branch of study for its own sake as part of the general training of the mind. Accustom yourselves to a long perspective. Cultivate the eagle's faculty of spacious vision. It is only thus that one can get the values right—see right and wrong, truth and error, beauty and ugliness in their broad and cumulative effects. Analytic studies, as they are termed, involving the exploration of the meaning of received ideas, must come first in any scheme of genuine education. We must learn to affirm before we can go on to learn how to criticize. But historical studies are a necessary sequel. Other people's received ideas turn out in the light of history to have sometimes worked well, and sometimes not so well; and we are thereupon led to revise our own opinions accordingly. Now the history of man has hitherto stood almost exclusively for the history of European civilization. Being so limited, it loses most of its value as an instrument of criticism. For how can a single phase of culture criticize itself? How can it step out of the scales and assess its own weight? Anthropology, however, will never acquiesce in this parochial view of the province of history. History worthy of the name must deal with man universal. So I would have you all become anthropologists. Let your survey of human progress be age-long and world-wide. You come of a large family and an ancient one. Learn to be proud of it, and then you will seek likewise to be worthy of it.
Books for Reference
W. J. Sollas, Ancient Hunters and their Modern Representatives, 2nd edition, 1915.
E. A. Parkyn, Introduction to the study of Prehistoric Art.
R. R. Marett, Anthropology (Home University Library).
J. L. Myres, Dawn of History (Home University).
FOOTNOTES:
[5] Presidential Address to the International Folk-Lore Congress, 1891, p. 9.
III
PROGRESS AND HELLENISM
F. Melian Stawell
To speak the truth about national characteristics it is often necessary to speak in paradoxes, for of all unities on earth nothing contains so many contradictions as a nation. So it is here: it may be said quite truly that the Greeks had at once the most profound conceptions about Progress and no faith in it: that they were at once the most hopeful and the most despairing of peoples. Let me try to explain. When we speak of a faith in Progress, whatever else we mean, we must mean, I take it, that there is a real advance in human welfare throughout time from the Past to the Future, that 'the best is yet to be', and that the good wine is kept to the last. But if we are to have a philosophy underlying that faith we must be able to say something more. What, in the first place, do we mean by 'a real advance'? Or by 'human welfare'? Progress, yes, but progress towards what? What is the standard? And if we cannot indicate a standard, what right have we to say that one life is any better than another? The life of the scientific man any better than the life of the South Sea Islander—content
