causes, shall we account for the civilizations that have progressed so far and then stopped? It cannot be said of the Hindoo and of the Chinaman, as it may be said of the savage, that our superiority is the result of a longer education; that we are, as it were, the grown men of nature, while they are the children. The Hindoos and the Chinese were civilized when we were savages. They had great cities, highly organized and powerful governments, literatures, philosophies, polished manners, considerable division of labor, large commerce, and elaborate arts, when our ancestors were wandering barbarians, living in huts and skin tents, not a whit further advanced than the American Indians. While we have progressed from this savage state to Nineteenth Century civilization, they have stood still. If progress be the result of fixed laws, inevitable and eternal, which impel men forward, how shall we account for this?
One of the best popular expounders of the development philosophy, Walter Bagehot ("Physics and Politics"), admits the force of this objection, and endeavors in this way to explain it: That the first thing necessary to civilize man is to tame him; to induce him to live in association with his fellows in subordination to law; and hence a body or "cake" of laws and customs grows up, being intensified and extended by natural selection, the tribe or nation thus bound together having an advantage over those who are not. That this cake of custom and law finally becomes too thick and hard to permit further progress, which can go on only as circumstances occur which introduce discussion, and thus permit the freedom and mobility necessary to improvement.
This explanation, which Mr. Bagehot offers, as he says, with some misgivings, is I think at the expense of the general theory. But it is not worth while speaking of that, for it, manifestly, does not explain the facts.
The hardening tendency of which Mr. Bagehot speaks
