# Popular Science Monthly/Volume 2/December 1872/The Early Discipline of Mankind

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THE
POPULAR SCIENCE
MONTHLY.
DECEMBER, 1872.
* THE EARLY DISCIPLINE OF MANKIND.
By WALTER BAGEHOT, Esq.
BY far the greatest advantage is that on which I observed before—that to which I drew all the attention I was able by making the first of these essays an essay on the Preliminary Age. The first thing to acquire is, if I may so express it, the legal fibre; a polity first—what sort of polity is immaterial; a law first—what kind of law is secondary; a person or set of persons to pay deference to—though who he is, or they are, by comparison scarcely signifies.
"There is," it has been said, "hardly any exaggerating the difference between civilized and uncivilized men; it is greater than the difference between a tame and a wild animal," because man can improve more. But the difference at first was gained in much the same way. The taming of animals, as it now goes on among savage nations, and as travellers who have seen it describe it, is a kind of selection. The most wild are killed when food is wanted, and the most tame and easy to manage kept, because they are more agreeable to human indolence, and so the keeper likes them best. Captain Galton, who has often seen strange scenes of savage and of animal life, had better describe the process: "The irreclaimably wild members of every flock would escape and be utterly lost; the wilder of those that remained would assuredly be selected for slaughter whenever it was necessary that one of the flock should be killed. The tamest cattle—those which seldom ran away, that kept the flocks together, and those which led them homeward—would be preserved alive longer than any of the others. It is, therefore, these that chiefly become the parents of stock and bequeath their domestic aptitudes to the future herd. I have constantly ​witnessed this process of selection among the pastoral savages of South Africa. I believe it to be a very important one on account of its rigor and its regularity. It must have existed from the earliest times, and have been in continuous operation, generation after generation, down to the present day."
Man, being the strongest of all animals, differs from the rest; he was obliged to be his own domesticator; he had to tame himself. And the way in which it happened was, that the most obedient, the tamest tribes are, at the first stage in the real struggle of life, the strongest and the conquerors. All are very wild then; the animal vigor, the savage virtue of the race has died out in none, and all have enough of it. But what makes one tribe—one incipient tribe, one bit of a tribe—to differ from another is their relative faculty of coherence. The slightest symptom of legal development, the least indication of a military bond, is then enough to turn the scale. The compact tribes win, and the compact tribes are the tamest. Civilization begins, because the beginning of civilization is a military advantage.
Probably if we had historic records of the ante-historic ages—if some superhuman power had set down the thoughts and actions of men ages before they could set them down for themselves—we should know that this first step in civilization was the hardest step. But, when we come to history as it is, we are more struck with the difficulty of the next step. All the absolutely incoherent men—all the "Cyclopes"—have been cleared away long before there was an authentic account of them. And the least coherent only remain in the "protected" parts of the world, as we may call them. Ordinary civilization begins near the Mediterranean Sea; the best, doubtless, of the ante-historic civilizations were not far off. From this centre the conquering swarm—for such it is—has grown and grown; has widened its subject territories steadily, though not equably, age by age. But geography long defied it. An Atlantic Ocean, a Pacific Ocean, an Australian Ocean, an unapproachable interior Africa, an inaccessible and undesirable hill India, were beyond its range. In such remote places there was no real competition, and on them inferior, half-combined men continued to exist. But in the regions of rivalry—the regions where the better man pressed upon the worse man—such half-made associations could not last. They died out, and history did not begin till after they were gone. The great difficulty which history records is not that of the first step, but that of the second step. What is most evident is not the difficulty of getting a fixed law, but getting out of a fixed law; not of cementing (as upon a former occasion I phrased it) a cake of custom, but of breaking the cake of custom; not of making the first preservative habit, but of breaking through it, and reaching something better.
This is the precise case with the whole family of arrested ​civilizations. A large part, a very large part, of the world seems to be ready to advance to something good—to have prepared all the means to advance to something good—and then to have stopped, and not advanced. India, Japan, China, almost every sort of Oriental civilization, though differing in nearly all other things, are in this alike. They look as if they had paused when there was no reason for pausing—when a mere observer from without would say they were likely not to pause.
The reason is, that only those nations can progress which preserve and use the fundamental peculiarity which was given by Nature to man's organism as to all other organisms. By a law of which we know no reason, but which is among the first by which Providence guides and governs the world, there is a tendency in descendants to be like their progenitors, and yet a tendency also in descendants to differ from their progenitors. The work of Nature in making generations is a patchwork—part resemblance, part contrast. In certain respects each born generation is not like the last born; and in certain other respects it is like the last. But the peculiarity of arrested civilization is to kill out varieties at birth almost; that is, in early childhood, and before they can develop. The fixed custom which public opinion alone tolerates is imposed on all minds, whether it suits them or not. In that case the community feel that this custom is the only shelter from bare tyranny, and the only security for what they value. Most Oriental communities live on land which in theory is the property of a despotic sovereign, and neither they nor their families could have the elements of decent existence unless they held the land upon some sort of fixed terms. Land in that state of society is (for all but a petty skilled minority) a necessary of life, and, all the unincreasable land being occupied, a man who is turned out of his holding is turned out of this world, and must die. And our notion of written leases is as out of place in a world without writing and without reading as a House of Commons among Andaman-Islanders. Only one check, one sole shield for life and good, is then possible—usage. And it is but too plain how in such places and periods men cling to customs because customs alone stand between them and starvation.
A still more powerful cause cooperated, if a cause more powerful can be imagined. Dryden had a dream of an early age, "when wild in woods the noble savage ran;" but "when lone in woods the cringing savage crept" would have been more like all we know of that early, bare, painful period. Not only had they no comfort, no convenience, not the very beginnings of an epicurean life, but their mind within was as painful to them as the world without. It was full of fear. So far as the vestiges inform us, they were afraid of every thing; they were afraid of animals, of certain attacks by near tribes, and of possible inroads from far tribes. But, above all things, they were frightened of "the world;" the spectacle of Nature filled them with awe and dread. They fancied there were powers behind it which must ​be pleased, soothed, flattered, and this very often in a number of hideous ways. We have too many such religions, even among races of great cultivation. Men change their religions more slowly than they change any thing else; and accordingly we have religions "of the ages" (it is Mr. Jowett who so calls them)—of the "ages before morality;" of ages of which the civil life, the common maxims, and all the secular thoughts, have long been dead. "Every reader of the classics," said Dr. Johnson, "finds their mythology tedious." In that old world, which is so like our modern world in so many things, so much more like than many far more recent, or some that live beside us, there is a part in which we seem to have no kindred, which we stare at, of which we cannot think how it could be credible, or how it came to be thought of. This is the archaic part of that very world which we look at as so ancient; an "antiquity" which descended to them, hardly altered, perhaps, from times long antecedent, which were as unintelligible to them as to us, or more so. How this terrible religion—for such it was in all living detail, though we make, and the ancients then made, an artistic use of the more attractive bits of it—weighed on man, the great poem of Lucretius, the most of a nineteenth-century poem of any in antiquity, brings before us with a feeling so vivid as to be almost a feeling of our own. Yet the classical religion is a mild and tender specimen of the preserved religions. To get at the worst, you should look where the destroying competition has been least—at America, where sectional civilization was rare, and a pervading coercive civilization did not exist; at such religions as those of the Aztecs.
At first sight it seems impossible to imagine what conceivable function such awful religions can perform in the economy of the world. And no one can fully explain them. But one use they assuredly had: they fixed the yoke of custom thoroughly on mankind. They were the prime agents of the era. They put upon a fixed law a sanction so fearful that no one could dream of not conforming to it.
No one will ever comprehend the arrested civilizations unless he sees the strict dilemma of early society. Either men had no law at all, and lived in confused tribes, hardly hanging together, or they had to obtain a fixed law by processes of incredible difficulty. Those who surmounted that difficulty soon destroyed all those that lay in their way who did not. And then they themselves were caught in their own yoke. The customary discipline, which could only be imposed on any early men by terrible sanctions, continued with those sanctions, and killed out of the whole society the propensities to variation which are the principle of progress.
Experience shows how incredibly difficult it is to get men really to encourage the principle of originality. They will admit it in theory, but in practice the old error—the error which arrested a hundred civilizations—returns again. Men are too fond of their own life, too credulous of the completeness of their own ideas, too angry at the pain of ​new thoughts, to be able to bear easily with a changing existence; or else, having new ideas, they want to enforce them on mankind—to make them heard, and admitted, and obeyed before, in simple competition with other ideas, they would ever be so naturally. At this very moment there are the most rigid Comtists teaching that we ought to be governed by a hierarchy—a combination of savants orthodox in science. Yet who can doubt that Comte would have been hanged by his own hierarchy; that his essor matériel, which was, in fact, troubled by the "theologians and metaphysicians" of the Polytechnic School, would have been more impeded by the government he wanted to make? And then the secular Comtists, Mr. Harrison and Mr. Beesly, who want to "Frenchify the English institutions"—that is, to introduce here an imitation of the Napoleonic system, a dictatorship founded on the proletariat—who can doubt that, if both these clever writers had been real Frenchmen, they would have been irascible anti-Bonapartists, and have been sent to Cayenne long ere now? The wish of these writers is very natural. They want to "organize society," to erect a despot who will do what they like, and work out their ideas; but any despot will do what he himself likes, and will root out new ideas ninety-nine times for once that he introduces them.
Again, side by side with these Comtists, and warring with them—at least, with one of them—is Mr. Arnold, whose poems we know by heart, and who has, as much as any living Englishman, the genuine literary impulse; and yet, even he wants to put a yoke upon us—and, worse than a political yoke, an academic yoke, a yoke upon our minds and our styles. He, too, asks us to imitate France.
Asylums of commonplace, as Béranger hints, academies must ever be. But that sentence is too harsh; the true one is, the academies are asylums of the ideas and the tastes of the last age. "By the time," I have heard a most eminent man of science observe, "by the time a man of science attains eminence on any subject, he becomes a nuisance upon it, because he is sure to retain errors which were in vogue when he was young, but which the new race have refuted." These are the sort of ideas which find their home in academies, and out of their dignified windows pooh-pooh new things.
I may seem to have wandered far from early society, but I have not wandered. The true scientific method is to explain the past by the present—what we do not see by what we see. We can only comprehend why so many nations have not varied, when we see how hateful variation is; how everybody turns against it; how not only the conservatives of speculation try to root it out, but the very innovators invent most rigid machines for crushing the "monstrosities and anomalies," the new forms, out of which, by competition and trial, the best is to be selected for the future. The point I am bringing out is simple: one most important prerequisite of a prevailing nation is that it should have passed out of the first stage of civilization into the ​second stage—out of the stage where permanence is most wanted, into that where variability is most wanted; and you cannot comprehend why progress is so slow, till you see how hard the most obstinate tendencies of human nature make that step to mankind.
Of course the nation we are supposing must keep the virtues of its first stage as it passes into the after-stage, else it will he trodden out; it will have lost the savage virtues in getting the beginning of the civilized virtues; and the savage virtues which tend to war are the daily bread of human nature. Carlyle said, in his graphic way, "The ultimate question between every two human beings is, 'Can I kill thee, or canst thou kill me?'" History is strewn with the wrecks of nations which have gained a little progressiveness at the cost of a great deal of hard manliness, and have thus prepared themselves for destruction as soon as the movements of the world gave a chance for it. But these nations have come out of the "preëconomic stage" too soon; they have been put to learn while yet only too apt to unlearn. Such cases do not vitiate, they confirm, the principle that a nation which has just gained variability, without losing legality, has a singular likelihood to be a prevalent nation.
No nation admits of an abstract definition; all nations are beings of many qualities and many sides; no historical event exactly illustrates any one principle; every cause is intertwined and surrounded with a hundred others. The best history is but like the art of Rembrandt: it casts a vivid light on certain selected causes, on those which were best and greatest; it leaves all the rest in shadow and unseen. To make a single nation illustrate a principle, you must exaggerate much and you must omit much. But, not forgetting this caution, did not Rome—the prevalent nation in the ancient world—gain her predominance by the principle on which I have dwelt? In the thick crust of her legality there was hidden a little seed of adaptiveness. Even in her law itself no one can fail to see that, binding as was the habit of obedience, coercive as use and wont at first seem, a hidden impulse of extrication did manage, in some queer way, to change the substance while conforming to the accidents—to do what was wanted for the new time, while seeming to do only what was directed by the old time. And the moral of their whole history is the same: each Roman generation, so far as we know, differs a little—and in the best times often but a very little—from its predecessors. And, therefore, the history is so continuous as it goes, though its two ends are so unlike. The history of many nations is like the stage of the English drama: one scene is succeeded on a sudden by a scene quite different—a cottage by a palace, and a windmill by a fortress. But the history of Rome changes as a good diorama changes: while you look, you hardly see it alter; each moment is hardly different from the last moment; yet at the close the metamorphosis is complete, and scarcely any thing is as it began. Just so in the history of the great ​prevailing city: you begin with a town and you end with an empire, and this by unmarked stages. So shrouded, so shielded, in the coarse fibre of other qualities, was the delicate principle of progress, that it never failed, and it was never broken.
One standing instance, no doubt, shows that the union of progressiveness and legality does not secure supremacy in war. The Jewish nation has its type of progress in the prophets, side by side with its type of permanence in the law and Levites, more distinct than any other ancient people. Nowhere in common history do we see the two forces—both so necessary, and both so dangerous—so apart, and so intense: Judea changed in inward thought, just as Rome changed in exterior power. Each change was continuous, gradual, and good. In early times every sort of advantage tends to become a military advantage; such is the best way, then, to keep it alive. But the Jewish advantage never did so; beginning in religion, contrary to a thousand analogies, it remained religious. For that we care for them; from that have issued endless consequences. But I cannot deal with such matters here, nor are they to my purpose. As respects this essay, Judea is an example of combined variability and legality not investing itself in warlike power, and so perishing at last, but bequeathing, nevertheless, a legacy of the combination in imperishable mental effects.
It may be objected that this principle is like saying that men walk when they do walk, and sit when they do sit. The problem is, Why do men progress? And the answer suggested seems to be, that they progress when they have a certain sufficient amount of variability in their nature. This seems to be the old style of explanation by occult qualities. It seems like saying that opium sends men to sleep because it has a soporific virtue, and bread feeds because it has an alimentary quality. But the explanation is not so absurd. It says: "The beginning of civilization is marked by an intense legality; that legality is the very condition of its existence, the bond which ties it together; but that legality—that tendency to impose a settled customary yoke upon all men and all actions—if it goes on, kills out the variability implanted by Nature, and makes different men and different ages facsimiles of other men and other ages, as we see them so often. Progress is only possible in those happy cases where the force of legality has gone far enough to bind the nation together, but not far enough to kill out all varieties and destroy Nature's perpetual tendency to change." The point of the solution is not the invention of an imaginary agency, but an assignment of comparative magnitude to two known agencies.
* ↑ From advance-sheets of "Physics and Politics," forming vol. ii. of "The International Scientific Series." The present article is a portion of Mr. Bagehot's chapter on "The Use of Conflict."
* ↑ "Ethnological Society's Transactions," vol. iii., p. 137.