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 nonconforming 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 régime 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 civilised conditions in an enlightened community of the Western culture, the primitive, ante-predatory savage,
