not of the same degree, may be seen between different circles or groups.
But these differences are certainly not innate. No baby is born a Methodist or Catholic, to drop its h's or to sound them. All these differences which distinguish different groups or circles are derived from association in these circles.
The Janissaries were made up of youths torn from Christian parents at an early age, but they were none the less fanatical Moslems and none the less exhibited all the Turkish traits; the Jesuits and other orders show distinct character, but it is certainly not perpetuated by hereditary transmissions; and even such associations as schools or regiments, where the components remain but a short time and are constantly changing, exhibit general characteristics, which are the result of mental impressions perpetuated by association.
Now, it is this body of traditions, beliefs, customs, laws, habits, and associations, which arise in every community and which surround every individual—this "super-organic environment," as Herbert Spencer calls it, that, as I take it, is the great element in determining national character. It is this, rather than hereditary transmission, which makes the Englishman differ from the Frenchman, the German from the Italian, the American from the Chinaman, and the civilized man from the savage man. It is in this way that national traits are preserved, extended, or altered.
Within certain limits, or, if you choose, without limits in itself, hereditary transmission may develop or alter qualities, but this is much more true of the physical than of the mental part of a man, and much more true of animals than it is even of the physical part of man. Deductions from the breeding of pigeons or cattle will not apply to man, and the reason is clear. The life of man, even in his rudest state, is infinitely more complex. He is constantly
