Setting aside such guesses and confining ourselves to the facts, we may say in summary that we find the infrahuman mammalia to present two distinctly separable strains of the social habit. Both are of great value to the species in which they appear, and both are associated with certain fundamentally similar types of reactive capacity which give a general resemblance of character to all gregarious animals. Of the two forms the protective is perhaps capable of absorbing more fully the personality of the individual than is the aggressive, but both seem to have reached the limit of their intensification at a grade far lower than that which has been attained in the insects. CHARACTERS OF THE GREGARIOUS ANIMAL DISPLAYED BY MAN. When we come to consider man we find ourselves faced at once by some of the most interesting problems in the biology of the social habit. It is probably not necessary now to labour the proof of the fact that man is a gregarious animal in literal fact, that he is as essentially gregarious as the bee and the ant, the sheep, the ox, and the horse. The tissue of characteristically gregarious reactions which his conduct presents furnishes incontestable proof of this thesis, which is thus an indispensable clue to an inquiry into the intricate problems of human society. It is desirable perhaps to enumerate in a summary {113} way the more obvious gregarious characters which man displays. 1. He is intolerant and fearful of solitude, physical or mental. This intolerance is the cause of the mental fixity and intellectual incuriousness which, to a remarkable degree for an animal with so capacious a brain, he constantly displays. As is well known, the resistance to a new idea is always primarily a matter of prejudice, the development of intellectual objections, just or otherwise, being a secondary process in spite of the common delusion to the contrary. This intimate dependence on the herd is traceable not merely in matters physical and intellectual, but also betrays itself in the deepest recesses of personality as a sense of incompleteness which compels the individual to reach out towards some larger existence than his own, some encompassing being in whom his perplexities may find a solution and his longings peace. Physical loneliness and intellectual isolation are effectually solaced by the nearness and agreement of the herd. The deeper personal necessities cannot be met—at any rate, in such society as has so far been evolved—by so superficial a union; the capacity for intercommunication is still too feebly developed to bring the individual into complete and soul-satisfying harmony with his fellows, to convey from one to another Thoughts hardly to be packed Into a narrow act, Fancies that broke through language and escaped.