FUNDAMENTALLY considered, there are two roads by which we may travel towards the moral ends of life: the road of Tradition, which is ultimately that of Instinct, pursued by the many, and the road of what seems to be Reason—sought out by the few. And in the end these two roads are but the same road, for reason also is an instinct. It is true that the ingenuity of analytic investigators like Henry Sidgwick has succeeded in enumerating various “methods of ethics.” But, roughly speaking, there can only be these two main roads of life, and only one has proved supremely important. It has been by following the path of tradition moulded by instinct that man reached the threshold of civilisation: whatever may have been the benefits he derived from the guidance of reason he never consciously allowed reason to control his moral life. Tables of commandments have ever been “given by God”; they represented, that is to say, obscure impulses of the organism striving to respond to practical needs. No one dreamed of commending them by declaring that they were reasonable. It is clear how Instinct and Tradition, thus working together, act vitally and beneficently in moulding the moral life of primitive peoples. The “divine command” was always a command conditioned by the special circumstance under which the tribe lived. That is so even when the moral law is to our civilised eyes “unnatural.” The infanticide of Polynesian islanders, where the means of subsistence and the possibilities of expansion were limited, was obviously a necessary measure, beneficent and humane in its effects. The killing of the aged among the migrant Eskimos was equally a necessary and kindly measure, recognised as such by the victims themselves, when it was essential that every member of the community should be able to help himself. Primitive rules of moral action, greatly as they differ among themselves, are all more or less advantageous and helpful on the road of primitive life. It is true that they allow very little, if any, scope for divergent individual moral action, but that, too, was advantageous. But that, also, is the rock on which an instinctive traditional morality must strike as civilisation is approached. The tribe has no longer the same unity. Social differentiation has tended to make the family a unit, and psychic differentiation to make even the separate individuals units. The community of interests of the whole tribe has been broken up, and therewith traditional morality has lost alike its value and its power.