order,--of the ideas of right and wrong. Inner conflicts can at first scarcely have occurred, since the possessions of the family were in common, and a conception of theft between members of the family could not exist. Furthermore, there was scarcely anything worth stealing, for the implements must have been so primitive that each individual could easily manufacture them for himself. Only women could have been, in the beginning, an object of conflict, and for avoidance of this conflict laws and customs arose, which are, to our modern minds, inexplicable. Real polyandry may doubtless be explained by the idea of the common right of possession among brothers; it has, in most cases, this significance. It is extended, indeed, later, to more distant relatives, and gains finally a solemn significance, the presentation of the wife, or of one of a number of wives, being a symbol of fraternity by which the guest is honored. With the manufacture of better tools and weapons, temptation to theft was increased, and authority began to be directed inwards to the society itself, since inner conflict injured the family in its contests with outer enemies. What is true of the family in this connection, is true of the tribe. A joint egoism of the society as a whole must thus have been developed, as soon as the first step of association was taken. The earliest law is always negative, a prohibition, not a positive command. War had its good as well as its evil side, since it made different peoples acquainted and gave them knowledge of each other's tools, weapons, and customs. War was, at first, the only means by which peoples learned to know each other. The establishment of peace led to the union of different peoples, or at least to peaceful intercourse by exchange, which united the tribes by common interests, corrected ideas, and tempered customs. The egoistic impulses, the feeling of unconditional right to possession, are the impulses with which the child is born; morality is not inborn, but must be developed by education, as is shown by the example of such children as are neglected in education.[62] Or, if there is anything innate in the direction of morality, it is merely a certain inherited predisposition acquired in the course of the thousands of years of social intercourse, which makes it easier for us to respond to education. If this is not so, and the impulse to morality is innate, why has it required so many centuries for man to make the simple connection of ideas, that what is just towards one man is just towards another. In this feeling of justice, acquired through an extension of egoism, is the root of all virtue. It is the spring of sympathy or benevolence, which can be developed only where the feeling of the like rights of others is strong.