But even if it should be found, when the matter has been sifted, that the genesis of ownership is of the latter kind, it would also in all probability be found that among the peoples whose institutional growth has a serious genetic bearing on the Western culture the holding of property has, late or early, passed through a phase of predatory tenure in which the distinction between ownership and mastery has so far fallen into abeyance as to have had but a slight effect on the further development. Where, as appears frequently to have been the case both in Europe and elsewhere, the kingship and temporal power has arisen out of the priestly office and spiritual power--or perhaps better where the inchoate kingship was in its origins chiefly of a priestly complexion, with a gradual shifting of kingly power and prerogative to a temporal basis,[103]--there the transition from a creation of property and mastery rights by priestly economies (fraud?) to a tenure of wealth and authority by royal prerogative (force?) will have so blended the two methods of genesis as to leave the attempt at a hard fast discrimination between them somewhat idle. But whatever may be conceived to have been the genesis of ownership, the institution is commonly found, in the barbarian culture, to be tempered with a large infusion of predatory concepts, of status, prerogative, differential respect of persons and economic classes, and a corresponding differential respect of occupations. Whether property provokes to predation or predation initiates ownership, the situation that results in early phases of the pecuniary culture is much the same; and the causal relation in which this situation stands to the advance in workmanship is also much the same. This relation between workmanship and the pecuniary culture brought on with the advent of ownership is a twofold one, or, perhaps better, it is a relation of mutual give and take. The increase in industrial efficiency due to a sufficient advance in the industrial arts gives rise to the ownership of property and to pecuniary appreciations of men and things, occupations and products, habits, customs, usages, observances, services and goods. At the same time, since predation and warlike exploit are intimately associated with the facts of ownership through its early history (perhaps throughout its history), there results a marked accentuation of the self-regarding sentiments; with the economically important consequence that self-interest displaces the common good in men’s ideals and aspirations. The animus entailed by predatory exploit is one of self-interest, a seeking of one’s own advantage at the cost of the enemy, which frequently, in the poetically ideal case, takes such an extreme form as to prefer the enemy’s loss to one’s own gain. And in the emulation which the predatory life and its distinctions of wealth introduce into the community, the end of endeavour is likely