By the union of several families, a primitive association arises, like that of the Veddahs in Ceylon. The primal duties of each family are unchanged, and their biological activities are identical, as in the protozooen colony of _Vorticella_ or in a pack of wolves; but certain new relations are established. A member of such an inchoate tribe must not treat his confreres as he might a man of another group; robbery and murder within the limits of the small association are detrimental to communal interests, though they may remain unchecked if the victims are strangers. Cooeperation for mutual offense and defense makes the group stronger than its constituent family units taken singly, and every man of such a tribe gains something by looking out for others as well as for himself. By natural selection alone the bonds of union would be strengthened in direct proportion to the subordination of individual interest to group welfare, and to the amount of altruistic action that in a true sense grows out of purely selfish conduct. But when such a primitive biological association forms and grows, an opportunity arises for increasing the effectiveness of the whole group by differentiation. Some of the men are stronger in battle and they soon become the chief warriors; others prove to be more skilful in the hunt or in the construction of canoes and weapons. Just as among the insects, the hunter seeks food not only for himself but for the warriors, who in their turn defend themselves, but do not cease fighting when they have disposed of their own enemies if foes of their comrades still survive. The barbarous state of society thus arises, and the division of labor brought about during its origin makes it possible and indeed essential for many family units to remain together for mutual good. The union is stable and efficient, however, only if the individual suppresses his own selfish inclinations, suspending private quarrels when public wars are toward, and acting at all times in concert with his fellows. Self-control increases necessarily, and lines of conduct deemed right by a solitary savage unit come more and more under the sway of social inhibition, for although the primitive savages must inhibit individualistic action to some degree, the barbarian must suppress much more of his purely personal wishes for the purpose of social solidarity. Thus it comes about that a barbarous community can number thousands, while a tribe of savages with a higher degree of individualism and less altruism cannot cohere if it comprises more than hundreds or scores.