The life of the tribal man inevitably divided into two sets of actions, which appeared under two different ethical aspects: the relation within the tribe and the relation with outsiders, the double conception of morality maintaining itself until now. But the tribal law differed no more widely from inter-tribal law than our common law does from our international law. Until society manages to combine the two we shall make no headway toward the Newer Ideals of Peace. If we would institute an intelligent search for the social conditions which make possible this combination we should naturally seek for them in the poorer quarters of a cosmopolitan city where we have, as nowhere else, the conditions for breaking into this double development; for making a fresh start, as it were, toward a synthesis upon a higher moral line which shall include both. There is every opportunity and necessity for compassion and kindliness such as the tribe itself afforded, and there is in addition, because of the many nationalities which are gathered there from all parts of the world, the opportunity and necessity for breaking through the tribal bond. Early associations and affections were not based so much on ties of blood as upon that necessity for defense against the hostile world outside which made the life of every man in a tribe valuable to every other man. The fact of blood was, so to speak, an accident. The moral code grew out of solidarity of emotion and action essential to the life of all. In the midst of the modern city which, at moments, seems to stand only for the triumph of the strongest, the successful exploitation of the weak, the ruthlessness and hidden crime which follow in the wake of the struggle for existence on its lowest terms, there come daily--at least to American cities--accretions of simple people, who carry in their hearts a desire for mere goodness. They regularly deplete their scanty livelihood in response to a primitive pity, and, independent of the religions they have professed, of the wrongs they have suffered, and of the fixed morality they have been taught, have an unquenchable desire that charity and simple justice shall regulate men’s relations. It seems sometimes, to one who knows them, as if they continually sought for an outlet for more kindliness, and that they are not only willing and eager to do a favor for a friend, but that their kindheartedness lies in ambush, as it were, for a chance to incorporate itself in our larger relations, that they persistently expect that it shall be given some form of governmental expression. This is doubtless due partly to the fact that emotional pity and kindness are always found in greatest degree among the unsuccessful. We are told that unsuccessful struggle breeds emotion, not strength; that the hard-pressed races are the emotional races; and that wherever struggle has long prevailed emotion becomes the dominant force in fixing social relations.