consequence of his labour a more skilled mechanic, so the education given by the parent to the child is an education not only of the child, but of the parent, and makes both better fitted to be members of society. It not only secures that subordination of the younger men to the elder, which is necessary for the stability of society and the permanence of the tribe, but it also tempers power with responsibility, responsibility not to some external authority, but to the higher principle within the man. Thus even in the earliest stage of society the anti-social forces of selfishness and the passions do not operate _in vacuo_ and with nothing to impede them. Society at the very beginning is no _tabula rasa_: the field is already largely occupied, and the direction of social evolution already largely determined, by that affection between parents and children without which neither society as a whole nor the individual as a unit could come into being or continue to exist. It is an unwarrantable libel, even on savage society, to say that in it the ape and tiger predominate in man: the lowest forms of society survive only so far as there exists more humanity than brutality in the dealings of their members with one another. It is a false philosophy of evolution, not a true acquaintance with the facts of anthropology, which rashly assumes that the morally lowest must have been the only primitive elements in the evolution of humanity. The evil and the good in man have existed side by side from the beginning; unselfish affection, as well as selfish desires, has always been part of the equipment of human nature, though the evolution of the former may be a longer and more difficult process, both in the individual and the race, than the evolution of the latter.