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Rh absence of independence will of itself cause an opposite result. The Kamtchadales, according to Grieve, exhibit "slavishness to people who use them hard," and "contempt of those who treat them with gentleness;" and Galton, describing the Damaras as having "no independence," says they "court slavery"—that "admiration and fear" are their only strong sentiments. A certain proportion between the feelings prompting obedience and prompting resistance seems required. The Malays, who have evolved into several semi-civilized societies, are said to be submissive to authority; and yet each is "sensitive to any interference with the personal liberty of himself or another." Clearly, however, be the cause of submission what it may—whether want of self-assertion, or fear, or awe of superiority, which, separately and together, in different proportions, favor subordination—a relatively-subordinate nature is everywhere shown by men composing social aggregates of considerable size. In such semi-civilized societies as tropical Africa contains, it is conspicuous; and it was manifest in the peoples who formed the extinct Oriental societies, as also in those who formed the extinct societies of the New World.

If, as among the Mantras above named, intolerance of restraint is joined with want of sociality, there is a double obstacle to social union: a cause of dispersion is not checked by a cause of aggregation. If, as among the Todas, a man will sit inactive for hours, "seeking no companionship," he is under less temptation to tolerate restrictions, han if solitude is unbearable. Clearly, the ferocious Feejeean, in whom, strange as it seems, "the sentiment of friendship is strongly developed," is impelled by this sentiment, as well as by his extreme loyalty, to continue in a society in which despotism based on cannibalism is absolutely without check.

When we average the evidence, first as presented by the very lowest men who group themselves socially to the smallest extent, and then as presented by more advanced men forming larger aggregates, we find warrant for saying that primitive men, who, before any arts of life were developed, necessarily lived on wild food, implying wide dispersion of small numbers, were, on the one hand, not much habituated to associated life, and were, on the other hand, habituated to that uncontrolled following of immediate desires which goes along with separateness. So that, while the attractive force was small, the repulsive force was great. Only as primitive men were impelled into greater gregariousness by local conditions which furthered the maintenance of many individuals in a small area, could there come that increase of sociality required to check unrestrained action. And here we see yet a further difficulty which stood in the way of social evolution at the outset.—From the "Principles of Sociology" Part I.