Very interesting is the suggestion of Professor O. T. Mason.1 Lower races, he premises, feel chiefly emulation or despair in the presence of higher ones. Their chronology, technology, speech, social system, and industries are all challenged and bettered. When we try to develop them, he thinks, we should follow a definite program or curriculum and begin with food and hygiene, then should come dress, then shelter, and then in further sequence war, industry, ornament, the arts of gratification, traffic, family, organiza- tion, government, and, last of all, religion. The first of these are easiest and the* last progressively hardest to change, but to leap consecutive stages in this order or to invert its cate- gories is fatal in many ways, because it opens discouraging chasms between the point attained and the goal, and because of the unnatural strain to both the physical and psychic organism. Moreover, if by reason of mixed blood or great ability a subject of an inferior is forced up to the status of a higher race, he is usually ostracized from his own and also- from the dominant people with whom he can not compete. Overstimulated savages generally perish miserably or lapse to a lazy vegetative existence in the presence of higher stocks.
Function varies easier than structure, and family, church, and religion are the hardest and last to change. Perhaps the best only should be selected for these hothouse processes. Few anthropologists would venture yet to thus formulate the stages of evolution, and few experts or laymen will agree with this suggestion, though it may be a tendency in the right direction.
Race hygiene in the large sense which culminates in human stirpiculture as an art is yet to be developed. From Plato down to Grant Allen, who even goes so far as to urge that the race can best be improved by marriages only during the good-will of both parties; to Hegar, the gynecologist, who 1 The Savage Mind in the Presence of Civilization. Trans. Anthrop. Ass'n, 722 THE PSYCHOLOGY OF ADOLESCENCE advocated better sexual selection in marriage; to Wallace, who thinks judicious natural selection between races might result in more and better posterity; and in many an ancient colonial policy, modern community and venturesome social theory, intimations of the possibility of man's domesticating himself so as to breed more effectively have been mooted, but these schemes must remain only poetic until the laws of heredity are established upon foundations solid enough to bear the full weight of human society. We do already know, however, that fundamental human qualities are acquired best, if not alone, through heredity. What is no less certain, but not yet practically recognized, is that every race has some qualities of body or soul that civilized races lack but sorely need. In ancient times, and still among savages, conquest was followed by commingling of bloods. Conquered races were ab- sorbed and assimilated by intermarriage as in the colonies of an- cient Rome and among savage tribes, who kill the males among their enemies and marry the females. This process requires a long time and also requires peace. Reclus states that for pure outlines of form and grace of movement many savages surpass civilized man. We have also a large body of evidence of the very superior stamina and mental vigor produced by some race mixtures. The bad qualities of half-breeds are gen- erally due to prejudice and social ostracism. That the Beothuk and Tasmanian blood now flows in nobody's veins, the biologist considers an irreparable loss, and holds that these two very vigorous stocks must on general principles have contained very precious elements that might have revitalized some decadent or accelerated some other ascendent stock, or been quickened themselves if wisdom or chance had effected the proper com- bination.
The Ainos of Japan, who are vanishing by amalgamation, are a very different and more primitive type than the Japa- nese, and both appear to be benefited by the process of absorp- tion. The Portugese and the Dutch have been intermarrying for several centuries in farther India to the advantage of both races, as is true of the Russians with the older natives of Siberia. The mixture of Arabs with the North Africans has produced the Moors; many crossings of the Turks, the mixture of the Spaniards and Indians in South America and ADOLESCENT RACES AND THEIR TREATMENT 723 Mexico, especially in Chile, which have resulted in Neo- Indian and Neo-Aryan types, show how favorably the crossing of races may act if differences are not great and if both sexes of both races marry with each other instead of only the men of one with the women of the other. While the negro and American Indian are not infertile, the results here are more in doubt, and perhaps the same may be said of the French and African that has produced the Creole. The Anglo-Saxons are a mixed race; the Germans and even the Jews have mingled their blood with many other people, so that cross- fertilization seems to be the law of human races.
The friction points between higher and lower races are many. Very prominent, if not first, is sex. The great mutiny in India was very largely due to this cause. Often in this inflammable field governments are influenced against their best judgment by 'popular clamor, as when vast numbers of British matrons petitioned for the abolition of child marriages, or when Mrs. Fawcett braved public censure by advocating the contagious diseases act which involved the recognition of prostitution sufficiently to bring it under medical control, or as is seen in our chronic Mormon problem, and the many fanatical efforts to enforce European modes of marriage and divorce among lower races at a stage of development when they are either meaningless or would be offset by greater injury. Another friction point is property, which with lower races is tribal or communal. Land, if not assumed to be owned by the discoverer, has been bought for a bauble, and then, if the civilized conscience was stirred later, redress has been by doles, pensions, grants, or grazing leases, which have tended to pauperization, stagnation, and decay. Our failure to understand the tribal society, the phratry, gens, and sept, which was the mode of union of Latins, Sabines, Dorians, Spartans, and Hebrews, is another source of disastrous mis- understanding. Labor is another and growing source of trouble. Savages are either idle or work and act by long rhythmic periods and abhor our regular daily system. Lan- guage is a great barrier, and the prejudices, outbreaks, and wars caused by failure to understand make another long and sad chapter. Race prejudice is very strong among primitive peoples. They are peaceable and affectionate with each THE PSYCHOLOGY OF ADOLESCENCE other, but suspect or abhor aliens as enemies, and their customs and traditions are a tribal palladium they are loath to jeopardize. Religious diversities have generally seemed greatest of all. Differences that we are coming to regard as but branches of the same stock, or degrees of development of a cognate content, to the primitive mind often seem abso- lute. Externals, like Sabbath-keeping, a new chronology, church and school going, seem to have little common ground with previous customs, although we are now coming to study and utilize every psycho-kinetic equivalent or analogue be- tween the higher and the lower faith. Again primitive races live in their feelings and instincts, and their organization of their life is more complete and settled. The life of sentiment and impulse is contrasted at every point with the methods of the intellectual life. Thus cultured and uncultured minds must at first radically misunderstand each other. While we must beware of pushing the analogies too far, for they are at best restricted, we can not fail to see that some of these same disparities exist between maturity and youth, especially in the mattoid and criminaloid types. The latter tends to sexual law- lessness, to consort in gangs hostile to other gangs, with a leader and often with common possessions, while the religious nature of youth, though intense and sincere, often has low intellectual forms of expression and can be fanatical toward what is the normal religion of adult life. So in hygienic regu- lation, where civilization and savagery conflict, youth is normally predisposed to violate these precepts and to fail to appreciate them when presented. Precautions against con- tagion are not the young man's forte. So in their suscepti- bility to drink and to microbes and their disposition to believe in nostrums and quacks there is some parallelism. Dress and undress is another friction point. It is hard for us to under- stand that a man in a breech-cloth may be a philosopher, or a woman almost nude a prude in her modesty and virtue, although we know better how ornament may defy comfort. The homologues of these tendencies in youth have been else- where in this book repeatedly pointed out.
Dumont J considers that the increase of population is the *La Morale Basee sur la Demographic. Paris, 1901.
ADOLESCENT RACES AND THEIR TREATMENT 7*5 best criterion of the customs, manners, and habits of a people; that it is, in short, a veritable ethnometry. A true science of morality, therefore, or ethics will determine those causes that make for the increase in numbers and quality and the develop- ment of races up the scale of evolution. We shall then have a science of duty that will be categorically imperative and reliable.
In answer to the problem of " the possible improvement of the human race under the existing conditions of law and sen- timent," Sir Francis Galton l insists that anthropologists should regard human improvement, the grandest of all ob- jects, as a subject to be kept squarely in view. Dr. Farr elaborately estimated the worth of an average Essex baby to be about five pounds. By a similar method, Galton calculated that the baby of superior talent would be worth thousands of pounds. He insists that the vast gain which England re- ceived by the Huguenot immigration would be slight com- pared to the annual addition of a few hundred children of the highest class. He gives an elaborate and most ingenious scheme to show how, while extremes both of degeneracy and superior talent tend to be reduced, intermarriage between the better classes constantly raises the level. The possibility of improving a race or a nation is thus dependent on the problem of increasing the fertility of the best stock, and this is more important than that of repressing the worst. He thinks if a very deep interest and enthusiasm in this subject could naturally express itself by diplomas to select young men and women, and moderate dowries to encourage early marriages among them, this cause might well arouse a sense of religious obligation and work against the tendency in costly civiliza- tions to shrink from marriage on prudential grounds or from reluctance to sacrifice freedom or leisure. The advantage of early marriage, besides a direct increase in fecundity, means that the span of each generation is shortened so that perhaps six or seven generations take the place of five or six. He shows how the towns sterilize rural vigor, and how most women of the better class in England usually at least have 1 The Possible Improvement of the Human Breed under the Existing Condi- tions of Law and Sentiment. Nature, vol. Ixiv, p. 659. Also Pop. Sci. Monthly,, January, 1902.
726 THE PSYCHOLOGY OF ADOLESCENCE one additional child. Again, if wealthy people would aid gifted young men in an honorable way, augmented soeial effi- ciency would result. Noble families might avow it a point of honor to collect fine specimens of humanity about them. No doubt there is here a great power " capable of being di- rected with vast benefit as soon as we shall have learned to understand and to apply it " in improving the breed of the human race.
The customs, institutions, and beliefs of primitive peoples are related to ours somewhat as instinct is related to reason. Our civilization is a novelty, full of artificialities and there- fore more or less superficial. It rings hollow when subjected to strain and test. Its conventionalities are insincere and many of them a lie. The field for hypocrisy is large and the tendencies to it incessant and insidious. The religion we pre- tend to follow is often a form and routine, and its profession the rankest cant. It came from the Orient, and from antiquity and from an alien race. A revival song of the colored people runs, " Give me Jesus and you take all the rest." The Jews long since did the first and now seem destined to do the second for Christendom, and are inheriting the earth because they are the most mundane and most devoted of all races in history to making the most of this life regardless of another. The In- dian is constitutionally at the other extreme, and so over- mindful of higher and supernatural powers that he can not attain worldly prudence. There is little acculture, but all is naive and too automatic to be called even second nature. That is his perennial charm for a sophisticated age. He is almost a magnified stage of boyhood which would be incomplete without it, and here again each helps to explain the other. If primitive races become extinct, they will take out of the world with them so much power of sympathetic appreciation of youth in its yearly stages that we may well be appalled for the future of the young.
With all this vast body of culture material of the very highest educational value it is strange that anthropology has still so feeble and inadequate representation in academic facul- ties. It is a wholesome check to excessive specialization. As F. Russel has shown, it gives a precious kind of self- knowledge, corrects undue self-complacency, broadens re- ADOLESCENT RACES AND THEIR TREATMENT 727 ligious prejudice, and deepens the sense of universal brother- hood. As Bastian has urged, for many years it deepens our ideas of God, soul, fate, duty, death and mortuary custom, re- birth, prophecy, sacraments, rewards and punishments, and scores of other concepts basal for both religion and psy- chology. This is the broad comparative spirit in which Pfleiderer has treated the golden age; W. F. Warren, para- dise; Tylor, animism; J. Curtin, creation; Lefevre, the Holy Grail, the roots of which conception he finds everywhere " consecrated by liturgy and divinitized by long memory "; Robinson, totemism; Chamberlain explains the tendency of brain-workers to toil intensively for days and weeks and then relax to the primitive rhythm of activity and idleness; Mc- Ritchie finds in the lore of fairies, trolls, goblins, and monsters racial memories of the missing links in man's pedigree and of extinct dragons *and mammals. If we find fetishism per- vading the popular conception of religion, as O. Colson 1 has shown; that we have inherited many, if not most, of our ideas of the soul from savages, as Bastian 2 thinks; that many, if not most, races have ideas of a post-mortem journey of the soul, as v. Negelein 3 shows; that the dead have great and definite powers; 4 that, as Andree, Userer, and others have seen, ideas of a deluge as a punishment for sin abound in many if not most races; that prophetic dreams are believed by many tribes, which some think ancestral much in the sense of Letourneau,5 as are sacred waters and lustrations; if we find, with v. Jaekel,6 that primitive priests incline to feminine things, flowing robes, long hair, ornaments, female cast of countenance, to dwell indoors, and sometimes wear veils and gloves, use fans, ape woman's walk, ride mares only; if we realize, as Him7 and Westermarck have shown, that " at a stage of development where nudity is the normal state, veiling must necessarily sug- 1 Wallonia. Liege. 1901, ix.
• Seelenbegriffe in der Ethnologic. Ethnolog. Notizblatt, Berlin, 1901.
5 Reise der Seele in den Jenseits. Zeitsch. f. Vergl. Volkerkunde, 1901, p. 149. 4 Bttrlitz: Was Konnen die Todten. Zeitsch. f. Vergl. Volkerkunde, 1900, p.
6 Vashide u. Pieron: Bull, et Mem. Soc. Anthropol. Paris, 1901, pp. 194- 6 Studien zur Vergleich. Volkerkunde. Berlin, 1901, p. 144.
728 THE PSYCHOLOGY OF ADOLESCENCE gest the same emotion as unveiling in civilized society "; un- derstand all the parallels and see how almost even the quintes- sence of virtue is to be found in savages as low as the Veddahs, as described in the splendid study of the brothers Sarrasin between childhood and savagery; l conceive the great power of the mind over the body as shown in savage medicine more fully than in modern mind and faith cures; realize what a potent and precious apperception organ for understanding the vital relations of church membership are the consanguinity and relations of tribal society, and how totemism explains to the savage that of the believer to Christ; all these things and scores more not only augment our respect for savagery but increase our confidence in and our wonder and admiration of our own religion, which has so effectively edited and organ- ized these primitive conceptions, and should incite us to attempt in some humble degree to prepare the way for, if not to participate in and contribute to, this supreme work of the very highest type of genius, viz., so conduiting these primi- tive religious instincts that they shall irrigate life and incite to virtue.
VII. Missionaries, or those sent forth with new glad tid- ings from heaven, have constituted a very prominent function of Christianity since the appointment of the apostles and the commission to the seventy. Paul represents the ideal about whose methods those of all Christian progaganda since have centered. The methods have been very diverse in different periods and among different races. In many of the wholesale conversions of early times the people were construed to have gone over to the new faith with the ruler. The method of the sword has been widely used, and the persecuted faith has sometimes become in turn a persecutor. Religions, deeply rooted and persistent as they are in the human nature, wax strong and die like races. Jupiter, Diana, whose great image fell from heaven, Baal, and even Thor, have perhaps not a single worshiper on the earth to-day, and yet it is only sixteen centuries since the Emperor Julian defended the religions of antiquity and thought that if they perished class- ical literature, if not philosophy, would go with them. In four centuries Christianity had converted the Roman Empire, and ADOLESCENT RACES AND THEIR TREATMENT 729 its diffusion north, south, east, and west was pressed with great vigor. We know as little of the methods of Saint Patrick, Columba, Ulfilas, and Boniface as we do of those of Lully, who was the first to devise a philosophico-pedagogic system for persuading non-Christians. Having finished his ars major and summary, he invited the Mohammedan doctors and teachers of the Koran at Tunis to a disputation and over- whelmed them with both his logic and his fervor. Anselm wrote an interesting dialogue between a Jew and a Christian; Aquinas prepared his summary against the Gentiles; Erasmus wrote his missionary treatise with wise counsels concerning methods; Walaeus was the first, in 1612, to establish in Leyden a college for the training of missionaries, protesting that it was not sufficient to prepare students for home parishes. The early Protestants, and especially the Moravians, inspired by their passionate leader Zinzendorf, were most effective in this work before the dawn of modern missions. From Lully down Mohammedans have been the hardest to convert. Heresy and apostasy from koranolatry is here treason, but Islam can not be regarded as the mental and moral cul-de-sac; it is often thought to be, for there is progress in it or beyond it.
The Catholic Church was stimulated by the Protestant movement to renewed activity, and Xavier roused new zeal and enthusiasm and sacrificed himself with passionate fervor and love, but never mastered any of the Eastern languages among which his chief work was done and was often without an interpreter. Protestants have still much to learn from the elaborate and well-developed methods of the Roman propa- ganda founded in 1622, which sought to diffuse Catholicism in all parts of the world and has from the first had the great advantage of unity. Most Christian countries in Europe and most large denominations in America have missions among Gentile peoples, and the names of many pioneers in new lands are now household words. In this country an Indian college was early erected at Harvard, and provision was later made at Dartmouth for the Christian nurture of the native races. It is a pathetic fact that the first Bible printed in America, in 1663, was Eliot's translation into the Natic, a dialect of the Mohican — a tongue which became extinct by the death of the last of the tribe, whose story Cooper has told in his 85 73° THE PSYCHOLOGY OF ADOLESCENCE famous novel, and which probably no man now living can read.
Droysen declares that the highest achievement which antiquity in its own strength has been able to attain is the fall of heathenism. Even when infidels were closing in upon Christendom in the days of Charles Martel, monks were leavening, if not their Saracen ene- mies on the south, nevertheless the wild northern tribes. When Clovis and Valdemir were converted, " Russian peasants were driven into the Dnieper by Cossack whips and baptized by force." When the revival of classical learning brought the Church into closer contact with the original Scriptures, it also gave it a taste for acquiring Oriental languages and understanding the spirit of other races. Mis- sion work has, of course, been closely connected with politics, trades, and explorations in ways that have, despite some great exceptions, made each on the whole helpful to the other. Now missionary ideals are cosmic, and include all mankind. Steam and electricity have made the world one, and the ideal is to interlace all lands into a divine confederacy.1 The study of missions has almost attained the rank of a theological discipline. The vast literature, with lectureships and chairs and its study in colleges, seems developing a type of manhood that is admira- ble for its heroism, zeal, and fervor. The grand summary, according to a recent authority,2 shows that there are now 558 missionary so- cieties in the world with an income of $19,500,000; 6,027 ordained missionaries, and, including women, physicians, and laymen, a total of 18,164; 78,350 native helpers; with a total number of communi- cant and non-communicant native Christians of all ages of 4,514,592. Mission work includes 94 universities and colleges, with 35,537 pupils; 375 theological and training schools, with 11,965 pupils; 879 boarding and high schools and seminaries, with 85,091 pupils; 18,742 elementary or village day schools, with 904,442 pupils. The Bible has been trans- lated, in whole or in part, into 516 languages, and the entire Bible into 99 languages. Mission publishing houses issue an annual total of 381,000,000 papers, and 10,800,000 copies of various tracts and publications of all kinds. The total number of missionary magazines and papers is 397, with a circulation of 250,000. There are now 379 hospitals and 783 dispensaries, treating a total of 2,347,780 patients.
1 For ampler statement of this and the next few paragraphs, see Modern Missions in the East: Their Methods, Successes, and Limitations, by E. A. Law- rence, D. D. New York, 1895. This ardent and able writer resigned a pastorate, and at his own expense and independently of any organization, spent two years in actively studying this subject in all Oriental lands, coming home to devote himself with new insight and ardor to the work of city missions and poor relief at home, only to die in 1893.
2 Centennial Survey of Foreign Missions, by James S. Dennis, D. D. New York, 1902. See also his Christian Missions and Social Progress, 2 vols., New ADOLESCENT RACES AND THEIR TREATMENT 73 l There are 247 orphanages, foundling asylums, and homes for infants in missionary lands, with 16,916 inmates; 100 hospitals and asylums for lepers and homes for their untainted children; 30 schools for blind and deaf-mutes; 156 opium refuges, homes for widows, converts, insane asylums, and institutions for rescue work; and 118 miscella- neous guilds and societies. There are between 30 and 40 missionary ships and steamers; about 100 training institutions in Christian lands, not including theological schools and seminaries. There are now 51 American missionary organizations — 14 in Germany, 14 in Hol- land, 2 or 3 each in France, Denmark, Norway and Sweden, besides many isolated missions, with over 600,000 native communicants, in non-Christian lands. Five hundred million, or about one-third of the human race, are at least nominally Christian. Among these are the Scandinavians and English, who have multiplied fivefold in the cen- tury; the Russians, who have grown threefold; the Germans, two and one-half. The wealth of Christian races has fully kept pace with their numerical growth. Christians have about doubled within the past century, and these are the colonizing, spreading races, so that the future is in the r^ands of Christian peoples.1 J. S. Dennis (in his Centennial Survey of Foreign Missions, New York, 1902) compiles the following table for the United States: NAME.
Income.
Date of first organization.
Number of societies.
THE PSYCHOLOGY OF ADOLESCENCE ENGLAND.
NAME.
Income.
Date of first organization.
Number of societies.