I lay stress on the satisfaction which group self-consciousness brings as a condition or cause of these complexities of savage society, because, I think, it has been unduly neglected as a socialising factor and a determinant of the forms of association. If we ask—What are the sources of this satisfaction?—we may find two answers. First, the consciousness of the group and of oneself as a member of it brings a sense of power and security, an assurance of sympathy and co-operation, a moral and physical support without which man can hardly face the world. In a thousand situations it is a source of settled opinions and of definite guidance of conduct which obviates the most uncomfortable and difficult necessity of exerting independent judgment and making up one’s own mind. And in many such situations, not only does the savage find a definite code prescribed for his guidance, but he shares the collective emotion and feels the collective impulse that carries him on to action without hesitation or timidity. Secondly, we may, I think, go back to a very fundamental principle of instinctive life, the principle, namely, that, in gregarious animals, the satisfaction of the gregarious impulse is greater or more complete the more nearly alike are the individuals congregated together. This seems to be true of the animals, but it is true in a higher degree of man; and, in proportion as his mind becomes more specialised and refined, the more exacting is he in this respect. To the uncultivated any society is better than none; but in the cultivated classes we become extraordinarily exacting; we find the gregarious satisfaction in our own peculiar _set_ only—a process carried furthest, perhaps, in university circles. In savage life this shows itself in practices which accentuate the likeness of members of a group and mark it off more distinctly from other groups—for example, totems, peculiarities of dress, ornaments and ceremonies; things which are closely paralleled by the clubs, blazers, colours, cries, and so forth of our undergraduate communities. The life of the savage, then, is in general dominated by that of the group; and this domination is not effected by physical force or compulsion (save in exceptional instances) but by the group spirit which is inevitably developed in the mind of the savage child by the material circumstances of his life and by the traditions, especially the superstitious and religious traditions, of his community. Such group self-consciousness is the principal moralising influence, and to this influence is due in the main the fact that savages conform so strictly to their accepted moral codes.