or any other. He was a slave to nature, and that meant that he was in continual terror before dangers which he did not know, could not measure, and could not guard against. All that we learn of primitive races shows us that nature is appalling to them; they have intelligence enough to believe more and fear more than brutes. If we look at their social regulations we find that these fetter the individual in relentless traditions and rules. The impulsiveness, waywardness, and self-will of the savage are delusive if they are regarded as manifestations of liberty. The development of individual liberty, and its reconciliation with social order, is one of the grandest of those developments of original antagonism into the ultimate harmony which go to make up civilization. We have not, however, by civilization emancipated individual choice and caprice; the civilized man has won the social harmony by submitting to orderly and regular industry, under which a savage would pine and die just as surely as a cotton operative would perish in Patagonia or Greenland.
Now, the achievements of the human race have been accomplished by the élite of the race; there is no ground at all in history for the notion that the masses of mankind have provided the wisdom and done the work. There are, in this whole region of thought, a vast mass of dogmas and superstitions which will have to be corrected either by hard thinking or great suffering. A man is good for something only so far as he thinks, knows, tries, or works. If we put a great many men together, those of them who carry on the society will be those who use reflection and forethought, and exercise industry and self-control. Hence the dogma that all men are equal is the most flagrant falsehood and the most immoral doctrine which men have ever believed; it means that the man who has