Thus the heights of all but the outer tenths of the whole body of adult males of the English professional cla.s.ses may be derived from the five following ordinates, measured in inches, of which the outer pair are deciles:--

67.2; 67.5; 68.8; 70.3; 71.4.

Many other instances will be found in the Report of the Anthropometric Committee of the British a.s.sociation in 1881, pp. 245-257.

When we desire to compare any two large statistical groups, we may compare median with median, quartiles with quartiles, and octiles with octiles; or we may proceed on the method to be described in the next paragraph but one.

We are often called upon to define the position of an individual in his own series, in which case it is most conformable to usage to give his centesimal grade--that is, his place on the base line AB--supposing it to be graduated from 0 to 100. In reckoning this, a confusion ought to be avoided between "graduation" and "rank,"

though it leads to no sensible error in practice. The first of the "park palings" does not stand at A, which is 0, nor does the hundredth stand at B, which is 100, for that would make 101 of them: but they stand at 0.5 and 99.5 respectively. Similarly, all intermediate _ranks_ stand half a degree short of the _graduation_ bearing the same number. When the cla.s.s is large, the value of half a place becomes extremely small, and the rank and graduation may be treated as identical.

Examples of method of calculating a centesimal position:--

1. A child A is cla.s.sed after examination as No. 5 in a cla.s.s of 27 children; what is his centesimal graduation?

_Answer_.--If AB be divided into 27 graduations, his rank of No. 5 will correspond to the graduation 4.5; therefore if AB be graduated afresh into 100 graduations, his centesimal grade, x, will be found by the Rule of Three, thus--

x : 4.5 :: 100:27; x = 450/27 = 16.6.

2. Another child B is cla.s.sed No. 13 in a cla.s.s of 25 _Answer_.--If AB be divided into 25 graduations, the rank of No. 13 will correspond to graduation 12.5, whence as before--

x : 12.5 :: 100 : 25; x = 1250/25 = 50; _i.e._ B is the median.

The second method of comparing two statistical groups, to which I alluded in the last paragraph but one, consists in stating the centesimal grade in the one group that corresponds with the median or any other fractional grade in the other. This, it will be remarked, is a very simple method of comparison, absolutely independent of any theory, and applicable to any statistical groups whatever, whether of physical or of mental qualities. Wherever we can sort in order, there we can apply this method. Thus, in the above examples, suppose A and B had been selected because they were equal when compared together, then we can concisely express the relative merits of the two cla.s.ses to which they respectively belong, by saying that 16.6 in the one is equal to 50 (the median) in the other.

I frequently make statistical records of form and feature, in the streets or in company, without exciting attention, by means of a fine p.r.i.c.ker and a piece of paper. The p.r.i.c.ker is a converted silver pencil-case, with the usual sliding piece; it is a very small one, and is attached to my watch chain. The pencil part has been taken out and replaced by a fine short needle, the open mouth of the case is covered with a hemispherical cap having a hole in the centre, and the adjustments are such that when the slide is pushed forward as far as it can go, the needle projects no more than one-tenth of an inch. If I then press it upon a piece of paper, held against the ball of my thumb, the paper is indelibly perforated with a fine hole, and the thumb is not wounded. The perforations will not be found to run into one another unless they are very numerous, and if they happen to do so now and then, it is of little consequence in a statistical inquiry. The holes are easily counted at leisure, by holding the paper against the light, and any sc.r.a.p of paper will serve the purpose. It will be found that the majority of inquiries take the form of "more," "equal to," or "less," so I arrange the paper in a way to present three distinct compartments to the p.r.i.c.ker, and to permit of its being held in the correct position and used by the sense of touch alone. I do so by tearing the paper into the form of a cross--that is, maimed in one of its arms--and hold it by the maimed part between the thumb and finger, the head of the cross pointing upward. The head of the cross receives the p.r.i.c.ks referring to "more"; the solitary arm that is not maimed, those meaning "the same"; the long foot of the cross those meaning "less." It is well to write the subject of the measurement on the paper before beginning to use it, then more than one set of records can be kept in the pocket at the same time, and be severally added to as occasion serves, without fear of mistaking one for the other.

[Ill.u.s.tration: ]

CHARACTER.

The fundamental and intrinsic differences of character that exist in individuals are well ill.u.s.trated by those that distinguish the two s.e.xes, and which begin to a.s.sert themselves even in the nursery, where all the children are treated alike. One notable peculiarity in the character of the woman is that she is capricious and coy, and has less straightforwardness than the man. It is the same in the female of every s.e.x about the time of pairing, and there can be little doubt as to the origin of the peculiarity. If any race of animals existed in whom the s.e.xual pa.s.sions of the female were as quickly and as directly stirred as those of the male, each would mate with the first who approached her, and one essential condition of s.e.xual selection would be absent. There would be no more call for compet.i.tion among the males for the favour of each female; no more fighting for love, in which the strongest male conquers; no more rival display of personal charms, in which the best-looking or best-mannered prevails. The drama of courtship, with its prolonged strivings and doubtful success, would be cut quite short, and the race would degenerate through the absence of that s.e.xual selection for which the protracted preliminaries of love-making give opportunity. The w.i.l.l.y-nilly disposition of the female in matters of love is as apparent in the b.u.t.terfly as in the man, and must have been continuously favoured from the earliest stages of animal evolution down to the present time. It is the factor in the great theory of s.e.xual selection that corresponds to the insistence and directness of the male. Coyness and caprice have in consequence become a heritage of the s.e.x, together with a cohort of allied weaknesses and petty deceits, that men have come to think venial and even amiable in women, but which they would not tolerate among themselves.

Various forms of natural character and temperament would no doubt be found to occur in constant proportions among any large group of persons of the same race, but what those proportions may be has never yet been investigated. It is extremely difficult to estimate it by observations of adults, owing to their habit of restraining natural ill tendencies, and to their long-practised concealment of those they do not restrain but desire to hide. The necessary observations ought, however, to be easily made on young children in schools, whose manifestations of character are conspicuous, who are simultaneously for months and years under the eye of the same master or mistress, and who are daily cla.s.sed according to their various merits. I have occasionally asked the opinion of persons well qualified to form them, and who have had experience of teaching, as to the most obvious divisions of character to be found among school children. The replies have differed, but those on which most stress was laid were connected with energy, sociability, desire to attract notice, truthfulness, thoroughness, and refinement.

The varieties of the emotional const.i.tution and of likings and antipathies are very numerous and wide. I may give two instances which I have not seen elsewhere alluded to, merely as examples of variation. One of them was often brought to my notice at the time when the public were admitted to see the snakes fed at the Zoological Gardens. Rabbits, birds, and other small animals were dropped in the different cages, which the snakes, after more or less serpentine action, finally struck with their poison fangs or crushed in their folds. I found it a horrible but a fascinating scene. We lead for the most part such an easy and carpeted existence, screened from the stern realities of life and death, that many of us are impelled to draw aside the curtain now and then, and gaze for a while behind it. This exhibition of the snakes at their feeding-time, which gave to me, as it doubtless did to several others, a sense of curdling of the blood, had no such effect on many of the visitors. I have often seen people--nurses, for instance, and children of all ages--looking unconcernedly and amusedly at the scene. Their indifference was perhaps the most painful element of the whole transaction. Their sympathies were absolutely unawakened. I quote this instance, partly because it leads to another very curious fact that I have noticed as regards the way with which different persons and races regard snakes. I myself have a horror of them, and can only by great self-control, and under a sense of real agitation, force myself to touch one. A considerable proportion of the English race would feel much as I do; but the remainder do not. I have questioned numbers of persons of both s.e.xes, and have been astonished at the frequency with which I have been a.s.sured that they had no shrinking whatever from the sight of the wriggling mysterious reptile. Some persons, as is well known, make pets of them; moreover, I am told that there is no pa.s.sage in Greek or Latin authors expressive of that form of horror which I myself feel, and which may be compared to what is said to be felt by hydrophobic sufferers at the undulating movements of water. There are numerous allusions in the cla.s.sics to the venom fang or the crushing power of snakes, but not to an aversion inspired by its form and movement. It was the Greek symbol of Hippocrates and of healing. There is nothing of the kind in Hebrew literature, where the snake is figured as an attractive tempter. In Hindu fables the cobra is the ingenious and intelligent animal, corresponding to the fox in ours. Serpent worship was very widely spread. I therefore doubt whether the antipathy to the snake is very common among mankind, notwithstanding the instinctive terror that their sight inspires in monkeys.

The other instance I may adduce is that of the horror of blood which is curiously different in animals of the same species and in the same animals at different times. I have had a good deal of experience of the behaviour of oxen at the sight of blood, and found it to be by no means uniform. In my South African travels I relied chiefly on half-wild slaughter oxen to feed my large party, and occasionally had to shoot one on every second day. Usually the rest of the drove paid no particular heed to the place of blood, but at other rare times they seemed maddened and performed a curious sort of war-dance at the spot, making buck-leaps, brandishing their horns, and goring at the ground. It was a grotesque proceeding, utterly unlike the usual behaviour of cattle. I only witnessed it once elsewhere, and that was in the Pyrenees, where I came on a herd that was being driven homewards. Each cow in turn, as it pa.s.sed a particular spot, performed the well-remembered antics. I asked, and learned that a cow had been killed there by a bear a few days previously. The natural horror at blood, and it may be the consequent dislike of red, is common among mankind; but I have seen a well-dressed child of about four years old poking its finger with a pleased innocent look into the bleeding carcase of a sheep hung up in a butcher's shop, while its nurse was inside.

The subject of character deserves more statistical investigation than it has yet received, and none have a better chance of doing it well than schoolmasters; their opportunities are indeed most enviable.

It would be necessary to approach the subject wholly without prejudice, as a pure matter of observation, just as if the children were the fauna and flora of hitherto undescribed species in an entirely new land.

CRIMINALS AND THE INSANE.

Criminality, though not very various in its development, is extremely complex in its origin; nevertheless certain general conclusions are arrived at by the best writers on the subject, among whom Prosper Despine is one of the most instructive. The ideal criminal has marked peculiarities of character: his conscience is almost deficient, his instincts are vicious, his power of self-control is very weak, and he usually detests continuous labour.

The absence of self-control is due to ungovernable temper, to pa.s.sion, or to mere imbecility, and the conditions that determine the particular description of crime are the character of the instincts and of the temptation.

The deficiency of conscience in criminals, as shown by the absence of genuine remorse for their guilt, astonishes all who first become familiar with the details of prison life. Scenes of heartrending despair are hardly ever witnessed among prisoners; their sleep is broken by no uneasy dreams--on the contrary, it is easy and sound; they have also excellent appet.i.tes. But hypocrisy is a very common vice; and all my information agrees as to the utter untruthfulness of criminals, however plausible their statements may be.

We must guard ourselves against looking upon vicious instincts as perversions, inasmuch as they may be strictly in accordance with the healthy nature of the man, and, being transmissible by inheritance, may become the normal characteristics of a healthy race, just as the sheep-dog, the retriever, the pointer, and the bull-dog, have their several instincts. There can be no greater popular error than the supposition that natural instinct is a perfectly trustworthy guide, for there are striking contradictions to such an opinion in individuals of every description of animal. The most that we are ent.i.tled to say in any case is, that the prevalent instincts of each race are trustworthy, not those of every individual. But even this is saying too much, because when the conditions under which the race is living have recently been changed, some instincts which were adapted to the old state of things are sure to be fallacious guides to conduct in the new one. A man who is counted as an atrocious criminal in England, and is punished as such by English law in social self-defence, may nevertheless have acted in strict accordance with instincts that are laudable in less civilised societies. The ideal criminal is, unhappily for him, deficient in qualities that are capable of restraining his unkindly or inconvenient instincts; he has neither sympathy for others nor the sense of duty, both of which lie at the base of conscience; nor has he sufficient self-control to accommodate himself to the society in which he has to live, and so to promote his own selfish interests in the long-run. He cannot be preserved from criminal misadventure, either by altruistic sentiments or by intelligently egoistic ones.

The perpetuation of the criminal cla.s.s by heredity is a question difficult to grapple with on many accounts. Their vagrant habits, their illegitimate unions, and extreme untruthfulness, are among the difficulties of the investigation. It is, however, easy to show that the criminal nature tends to be inherited; while, on the other hand, it is impossible that women who spend a large portion of the best years of their life in prison can contribute many children to the population. The true state of the case appears to be that the criminal population receives steady accessions from those who, without having strongly-marked criminal natures, do nevertheless belong to a type of humanity that is exceedingly ill suited to play a respectable part in our modern civilisation, though it is well suited to flourish under half-savage conditions, being naturally both healthy and prolific. These persons are apt to go to the bad; their daughters consort with criminals and become the parents of criminals. An extraordinary example of this is afforded by the history of the infamous Jukes family in America, whose pedigree has been made out, with extraordinary care, during no less than seven generations, and is the subject of an elaborate memoir printed in the Thirty-first Annual Report of the Prison a.s.sociation of New York, 1876. It includes no less than 540 individuals of Jukes blood, of whom a frightful number degraded into criminality, pauperism, or disease.

It is difficult to summarise the results in a few plain figures, but I will state those respecting the fifth generation, through the eldest of the five prolific daughters of the man who is the common ancestor of the race. The total number of these was 123, of whom thirty-eight came through an illegitimate granddaughter, and eighty-five through legitimate grandchildren. Out of the thirty-eight, sixteen have been in jail, six of them for heinous offences, one of these having been committed no less than nine times; eleven others led openly disreputable lives or were paupers; four were notoriously intemperate; the history of three had not been traced, and only four are known to have done well. The great majority of the women consorted with criminals. As to the eighty-five legitimate descendants, they were less flagrantly bad, for only five of them had been in jail, and only thirteen others had been paupers. Now the ancestor of all this mischief, who was born about the year 1730, is described as having been a jolly companionable man, a hunter, and a fisher, averse to steady labour, but working hard and idling by turns, and who had numerous illegitimate children, whose issue has not been traced. He was, in fact, a somewhat good specimen of a half-savage, without any seriously criminal instincts. The girls were apparently attractive, marrying early and sometimes not badly; but the gipsy-like character of the race was unsuited to success in a civilised country. So the descendants went to the bad, and such hereditary moral weaknesses as they may have had, rose to the surface and worked their mischief without check. Cohabiting with criminals, and being extremely prolific, the result was the production of a stock exceeding 500 in number, of a prevalent criminal type. Through disease and intemperance the breed is now rapidly diminishing; the infant mortality has of late been horrible, but fortunately the women of the present generation bear usually but few children, and many of them are altogether childless.

The criminal cla.s.ses contain a considerable portion of epileptics and other persons of instable, emotional temperament, subject to nervous explosions that burst out at intervals and relieve the system.

The mad outbreaks of women in convict prisons is a most curious phenomenon. Some of them are apt from time to time to have a gradually increasing desire that at last becomes irresistible, to "break out," as it is technically called; that is, to smash and tear everything they can within reach, and to shriek, curse, and howl. At length the fit expends itself; the devil, as it were, leaves them, and they begin to behave again in their ordinary way. The highest form of emotional instability exists in confirmed epilepsy, where its manifestations have often been studied; it is found in a high but somewhat less extraordinary degree in the hysterical and allied affections. In the confirmed epileptic const.i.tution the signs of general instability of nervous action are muscular convulsions, irregularities of bodily temperature, mobile intellectual activity, and extraordinary oscillations between opposed emotional states. I am a.s.sured by excellent authority that instable manifestations of extreme piety and of extreme vice are almost invariably shown by epileptics, and should be regarded as a prominent feature of their peculiar const.i.tution. These unfortunate beings see no incongruity between the pious phrases that they pour out at one moment and their vile and obscene language in the next; neither do they show repentance for past misconduct when they are convicted of crimes, however abominable these may be. They are creatures of the moment, possessing no inhibitory check upon their desires and emotions, which drive them headlong hither and thither.

Madness is often a.s.sociated with epilepsy; in all cases it is a frightful and hereditary disfigurement of humanity, which appears, from the upshot of various conflicting accounts, to be on the increase. The neurotic const.i.tution from which it springs is however not without its merits, as has been well pointed out, since a large proportion of the enthusiastic men and women to whose labour the world is largely indebted, have had that const.i.tution, judging from the fact that insanity existed in their families.

The phases of extreme piety and extreme vice which so rapidly succeed one another in the same individual among the epileptics, are more widely separated among those who are simply insane. It has been noticed that among the morbid organic conditions which accompany the show of excessive piety and religious rapture in the insane, none are so frequent as disorders of the s.e.xual organisation. Conversely, the frenzies of religious revivals have not unfrequently ended in gross profligacy. The encouragement of celibacy by the fervent leaders of most creeds, utilises in an unconscious way the morbid connection between an over-restraint of the s.e.xual desires and impulses towards extreme devotion.

Another remarkable phase among the insane consists in strange views about their individuality. They think that their body is made of gla.s.s, or that their brains have literally disappeared, or that there are different persons inside them, or that they are somebody else, and so forth. It is said that this phase is most commonly a.s.sociated with morbid disturbance of the alimentary organs. So in many religions fasting has been used as an agent for detaching the thoughts from the body and for inducing ecstasy.

There is yet a third peculiarity of the insane which is almost universal, that of gloomy segregation. Pa.s.sengers nearing London by the Great Western Railway must have frequently remarked the unusual appearance of the crowd of lunatics when taking their exercise in the large green enclosure in front of Hanwell Asylum. They almost without exception walk apart in moody isolation, each in his own way, buried in his own thoughts. It is a scene like that fabled in Vathek's hall of Eblis. I am a.s.sured that whenever two are seen in company, it is either because their attacks of madness are of an intermittent and epileptic character and they are temporarily sane, or otherwise that they are near recovery. Conversely, the curative influence of social habits is fully recognised, and they are promoted by festivities in the asylums. On the other hand, the great teachers of all creeds have made seclusion a prominent religious exercise. In short, by enforcing celibacy, fasting, and solitude, they have done their best towards making men mad, and they have always largely succeeded in inducing morbid mental conditions among their followers.

Floods of light are thrown upon various incidents of devotee life, and also upon the disgusting and not otherwise intelligible character of the sanctimonious scoundrel, by the everyday experiences of the madhouse. No professor of metaphysics, psychology, or religion can claim to know the elements of what he teaches, unless he is acquainted with the ordinary phenomena of idiocy, madness, and epilepsy. He must study the manifestations of disease and congenital folly, as well as those of sanity and high intellect.

GREGARIOUS AND SLAVISH INSTINCTS.

I propose in this chapter to discuss a curious and apparently anomalous group of base moral instincts and intellectual deficiencies, that are innate rather than acquired, by tracing their a.n.a.logies in the world of brutes and examining the conditions through which they have been evolved. They are the slavish apt.i.tudes from which the leaders of men are exempt, but which are characteristic elements in the disposition of ordinary persons. The vast majority of persons of our race have a natural tendency to shrink from the responsibility of standing and acting alone; they exalt the _vox populi_, even when they know it to be the utterance of a mob of n.o.bodies, into the _vox Dei_, and they are willing slaves to tradition, authority, and custom. The intellectual deficiencies corresponding to these moral flaws are shown by the rareness of free and original thought as compared with the frequency and readiness with which men accept the opinions of those in authority as binding on their judgment. I shall endeavour to prove that the slavish apt.i.tudes in man are a direct consequence of his gregarious nature, which itself is a result of the conditions both of his primeval barbarism and of the forms of his subsequent civilisation. My argument will be, that gregarious brute animals possess a want of self-reliance in a marked degree; that the conditions of the lives of these animals have made a want of self-reliance a necessity to them, and that by the law of natural selection the gregarious instincts and their accompanying slavish apt.i.tudes have gradually become evolved. Then I shall argue that our remote ancestors have lived under parallel conditions, and that other causes peculiar to human society have acted up to the present day in the same direction, and that we have inherited the gregarious instincts and slavish apt.i.tudes which have been needed under past circ.u.mstances, although in our advancing civilisation they are becoming of more harm than good to our race.

It was my fortune, in earlier life, to gain an intimate knowledge of certain cla.s.ses of gregarious animals. The urgent need of the camel for the close companionship of his fellows was a never-exhausted topic of curious admiration to me during tedious days of travel across many North African deserts. I also happened to hear and read a great deal about the still more marked gregarious instincts of the llama; but the social animal into whose psychology I am conscious of having penetrated most thoroughly is the ox of the wild parts of western South Africa. It is necessary to insist upon the epithet "wild," because an ox of tamed parentage has different natural instincts; for instance, an English ox is far less gregarious than those I am about to describe, and affords a proportionately less valuable ill.u.s.tration to my argument. The oxen of which I speak belonged to the Damaras, and none of the ancestry of these cattle had ever been broken to harness. They were watched from a distance during the day, as they roamed about the open country, and at night they were driven with cries to enclosures, into which they rushed much like a body of terrified wild animals driven by huntsmen into a trap. Their scared temper was such as to make it impossible to lay hold of them by other means than by driving the whole herd into a clump, and la.s.soing the leg of the animal it was desired to seize, and throwing him to the ground with dexterous force. With oxen and cows of this description, whose nature is no doubt shared by the bulls, I spent more than a year in the closest companionship.

I had nearly a hundred of the beasts broken in for the waggon, for packs, and for the saddle. I travelled an entire journey of exploration on the back of one of them, with others by my side, either labouring at their tasks or walking at leisure; and with others again who were wholly unbroken, and who served the purpose of an itinerant larder. At night, when there had been no time to erect an enclosure to hold them, I lay down in their midst, and it was interesting to observe how readily they then availed themselves of the neighbourhood of the camp fire and of man, conscious of the protection they afforded from prowling carnivora, whose cries and roars, now distant, now near, continually broke upon the stillness.

These opportunities of studying the disposition of such peculiar cattle were not wasted upon me. I had only too much leisure to think about them, and the habits of the animals strongly attracted my curiosity. The better I understood them, the more complex and worthy of study did their minds appear to be. But I am now concerned only with their blind gregarious instincts, which are conspicuously distinct from the ordinary social desires. In the latter they are deficient; thus they are not amiable to one another, but show on the whole more expressions of spite and disgust than of forbearance or fondness. They do not suffer from an ennui, which society can remove, because their coa.r.s.e feeding and their ruminant habits make them somewhat stolid. Neither can they love society, as monkeys do, for the opportunities it affords of a fuller and more varied life, because they remain self-absorbed in the middle of their herd, while the monkeys revel together in frolics, scrambles, fights, loves, and chatterings. Yet although the ox has so little affection for, or individual interest in, his fellows, he cannot endure even a momentary severance from his herd. If he be separated from it by stratagem or force, he exhibits every sign of mental agony; he strives with all his might to get back again, and when he succeeds, he plunges into its middle to bathe his whole body with the comfort of closest companionship. This pa.s.sionate terror at segregation is a convenience to the herdsman, who may rest a.s.sured in the darkness or in the mist that the whole herd is safe whenever he can get a glimpse of a single ox. It is also the cause of great inconvenience to the traveller in ox-waggons, who constantly feels himself in a position towards his oxen like that of a host to a company of bashful gentlemen at the time when he is trying to get them to move from the drawing-room to the dinner-table, and no one will go first, but every one backs and gives place to his neighbour. The traveller finds great difficulty in procuring animals capable of acting the part of fore-oxen to his team, the ordinary members of the wild herd being wholly unfitted by nature to move in so prominent and isolated a position, even though, as is the custom, a boy is always in front to persuade or pull them onwards. Therefore, a good fore-ox is an animal of an exceptionally independent disposition. Men who break in wild cattle for harness watch a.s.siduously for those who show a self-reliant nature, by grazing apart or ahead of the rest, and these they break in for fore-oxen. The other cattle may be indifferently devoted to ordinary harness purposes, or to slaughter; but the born leaders are far too rare to be used for any less distinguished service than that which they alone are capable of fulfilling. But a still more exceptional degree of merit may sometimes be met with among the many thousands of Damara cattle. It is possible to find an ox who may be ridden, not indeed as freely as a horse, for I have never heard of a feat like that, but at all events wholly apart from the companionship of others; and an accomplished rider will even succeed in urging him out at a trot from the very middle of his fellows. With respect to the negative side of the scale, though I do not recollect definite instances, I can recall general impressions of oxen showing a deficiency from the average ox standard of self-reliance, about equal to the excess of that quality found in ordinary fore-oxen. Thus I recollect there were some cattle of a peculiarly centripetal instinct, who ran more madly than the rest into the middle of the herd when they were frightened; and I have no reason to doubt from general recollections that the law of deviation from an average would be as applicable to independence of character among cattle as one might expect it theoretically to be. The conclusion to which we are driven is, that few of the Damara cattle have enough originality and independence of disposition to pa.s.s unaided through their daily risks in a tolerably comfortable manner. They are essentially slavish, and seek no better lot than to be led by any one of their number who has enough self-reliance to accept that position. No ox ever dares to act contrary to the rest of the herd, but he accepts their common determination as an authority binding on his conscience.

An incapacity of relying on oneself and a faith in others are precisely the conditions that compel brutes to congregate and live in herds; and, again, it is essential to their safety in a country infested by large carnivora, that they should keep closely together in herds. No ox grazing alone could live for many days unless he were protected, far more a.s.siduously and closely than is possible to barbarians. The Damara owners confide perhaps 200 cattle to a couple of half-starved youths, who pa.s.s their time in dozing or in grubbing up roots to eat. The owners know that it is hopeless to protect the herd from lions, so they leave it to take its chance; and as regards human marauders they equally know that the largest number of cattle watchers they could spare could make no adequate resistance to an attack; they therefore do not send more than two, who are enough to run home and give the alarm to the whole male population of the tribe to run in arms on the tracks of their plundered property.

Consequently, as I began by saying, the cattle have to take care of themselves against the wild beasts, and they would infallibly be destroyed by them if they had not safeguards of their own, which are not easily to be appreciated at first sight at their full value. We shall understand them better by considering the precise nature of the danger that an ox runs. When he is alone it is not simply that he is too defenceless, but that he is easily surprised. A crouching lion fears cattle who turn boldly upon him, and he does so with reason. The horns of an ox or antelope are able to make an ugly wound in the paw or chest of a springing beast when he receives its thrust in the same way that an over-eager pugilist meets his adversary's "counter" hit. Hence it is that a cow who has calved by the wayside, and has been temporarily abandoned by the caravan, is never seized by lions. The incident frequently occurs, and as frequently are the cow and calf eventually brought safe to the camp; and yet there is usually evidence in footprints of her having sustained a regular siege from the wild beasts; but she is so restless and eager for the safety of her young that no beast of prey can approach her unawares. This state of exaltation is of course exceptional; cattle are obliged in their ordinary course of life to spend a considerable part of the day with their heads buried in the gra.s.s, where they can neither see nor smell what is about them. A still larger part of their time must be spent in placid rumination, during which they cannot possibly be on the alert. But a herd of such animals, when considered as a whole, is always on the alert; at almost every moment some eyes, ears, and noses will command all approaches, and the start or cry of alarm of a single beast is a signal to all his companions. To live gregariously is to become a fibre in a vast sentient web overspreading many acres; it is to become the possessor of faculties always awake, of eyes that see in all directions, of ears and nostrils that explore a broad belt of air; it is also to become the occupier of every bit of vantage ground whence the approach of a wild beast might be overlooked. The protective senses of each individual who chooses to live in companionship are multiplied by a large factor, and he thereby receives a maximum of security at a minimum cost of restlessness.

When we isolate an animal who has been accustomed to a gregarious life, we take away his sense of protection, for he feels himself exposed to danger from every part of the circle around him, except the one point on which his attention is momentarily fixed; and he knows that disaster may easily creep up to him from behind.

Consequently his glance is restless and anxious, and is turned in succession to different quarters; his movements are hurried and agitated, and he becomes a prey to the extremest terror. There can be no room for doubt that it is suitable to the well-being of cattle in a country infested with beasts of prey to live in close companionship, and being suitable, it follows from the law of natural selection that the development of gregarious and therefore of slavish instincts must be favoured in such cattle. It also follows from the same law that the degree in which those instincts are developed is on the whole the most conducive to their safety. If they were more gregarious they would crowd so closely as to interfere with each other when grazing the scattered pasture of Damara land; if less gregarious, they would be too widely scattered to keep a sufficient watch against the wild beasts.

I now proceed to consider more particularly why the range of deviation from the average is such that we find about one ox out of fifty to possess sufficient independence of character to serve as a pretty good fore-ox. Why is it not one in five or one in five hundred?

The reason undoubtedly is that natural selection tends to give but one leader to each suitably-sized herd, and to repress superabundant leaders. There is a certain size of herd most suitable to the geographical and other conditions of the country; it must not be too large, or the scattered puddles which form their only watering-places for a great part of the year would not suffice; and there are similar drawbacks in respect to pasture. It must not be too small, or it would be comparatively insecure; thus a troop of five animals is far more easy to be approached by a stalking huntsman than one of twenty, and the latter than one of a hundred. We have seen that it is the oxen who graze apart, as well as those who lead the herd, who are recognised by the trainers of cattle as gifted with enough independence of character to become fore-oxen.

They are even preferred to the actual leaders of the herd; they dare to move more alone, and therefore their independence is undoubted.

The leaders are safe enough from lions, because their flanks and rear are guarded by their followers; but each of those who graze apart, and who represent the superabundant supply of self-reliant animals, have one flank and the rear exposed, and it is precisely these whom the lions take. Looking at the matter in a broad way, we may justly a.s.sert that wild beasts trim and prune every herd into compactness, and tend to reduce it into a closely-united body with a single well-protected leader. That the development of independence of character in cattle is thus suppressed below its otherwise natural standard by the influence of wild beasts, is shown by the greater display of self-reliance among cattle whose ancestry for some generations have not been exposed to such danger.

What has been said about cattle, in relation to wild beasts, applies with more or less obvious modifications to barbarians in relation to their neighbours, but I insist on a close resemblance in the particular circ.u.mstance, that many savages are so unamiable and morose as to have hardly any object in a.s.sociating together, besides that of mutual support. If we look at the inhabitants of the very same country as the oxen I have described, we shall find them congregated into mult.i.tudes of tribes, all more or less at war with one another. We shall find that few of these tribes are very small, and few very large, and that it is precisely those that are exceptionally large or small whose condition is the least stable. A very small tribe is sure to be overthrown, slaughtered, or driven into slavery by its more powerful neighbour. A very large tribe falls to pieces through its own unwieldiness, because, by the nature of things, it must be either deficient in centralisation or straitened in food, or both. A barbarian population is obliged to live dispersedly, since a square mile of land will support only a few hunters or shepherds; on the other hand, a barbarian government cannot be long maintained unless the chief is brought into frequent contact with his dependants, and this is geographically impossible when his tribe is so scattered as to cover a great extent of territory. The law of selection must discourage every race of barbarians which supplies self-reliant individuals in such large numbers as to cause tribes of moderate size to lose their blind desire of aggregation. It must equally discourage a breed that is incompetent to supply such men in sufficiently abundant ratio to the rest of the population to ensure the existence of tribes of not too large a size. It must not be supposed that gregarious instincts are equally important to all forms of savage life; but I hold, from what we know of the clannish fighting habits of our forefathers, that they were every whit as applicable to the earlier ancestors of our European stock as they are still to a large part of the black population of Africa.

There is, moreover, an extraordinary power of tyranny invested in the chiefs of tribes and nations of men, that so vastly outweighs the a.n.a.logous power possessed by the leaders of animal herds as to rank as a special attribute of human society, eminently conducive to slavishness. If any brute in a herd makes itself obnoxious to the leader, the leader attacks him, and there is a free fight between the two, the other animals looking on the while. But if a man makes himself obnoxious to his chief, he is attacked, not by the chief single-handed, but by the overpowering force of his executive. The rebellious individual has to brave a disciplined host; there are spies who will report his doings, a local authority who will send a detachment of soldiers to drag him to trial; there are prisons ready built to hold him, civil authorities wielding legal powers of stripping him of all his possessions, and official executioners prepared to torture or kill him. The tyrannies under which men have lived, whether under rude barbarian chiefs, under the great despotisms of half-civilised Oriental countries, or under some of the more polished but little less severe governments of modern days, must have had a frightful influence in eliminating independence of character from the human race. Think of Austria, of Naples, and even of France under Napoleon III. It was stated[1] in 1870 that, according to papers found at the Tuileries, 26,642 persons had been arrested in France for political offences since 2nd December, 1851, and that 14,118 had been transported, exiled, or detained in prison.