selectively required to conform were those of the savage culture, as has been indicated above,--presumably in all cases a somewhat “low” or elementary form of savagery. This savage mode of life, which was, and is, in a sense, native to man, would be characterised by a considerable group solidarity within a relatively small group, living very near the soil, and unremittingly dependent for their daily life on the workmanlike efficiency of all the members of the group. The prime requisite for survival under these conditions would be a propensity unselfishly and impersonally to make the most of the material means at hand and a penchant for turning all resources of knowledge and material to account to sustain the life of the group. At the outset, therefore, as it first comes into the life-history of any one or all of the racial stocks with which modern inquiry concerns itself, this instinctive disposition will have borne directly on workmanlike efficiency in the simple and obvious sense of the word. By virtue of the stability of the racial type, such is still its character, primarily and substantially, apart from its sophistication by habit and tradition. The instinct of workmanship brought the life of mankind from the brute to the human plane, and in all the later growth of culture it has never ceased to pervade the works of man. But the extensive complication of circumstances and the altered outlook of succeeding generations, brought on by the growth of institutions and the accumulation of knowledge, have led to an extension of its scope and of its canons and logic to activities and conjunctures that have little traceable bearing on the means of subsistence. CHAPTER II CONTAMINATION OF INSTINCTS IN PRIMITIVE TECHNOLOGY All instinctive behaviour is subject to development and hence to modification by habit.[17] Such impulsive action as is in no degree intelligent, and so suffers no adaptation through habitual use, is not properly to be called instinctive; it is rather to be classed as tropismatic. In human conduct the effects of habit in this respect are particularly far-reaching. In man the instincts appoint less of a determinate sequence of action, and so leave a more open field for adaptation of behaviour to the circumstances of the case. When instinct enjoins little else than the end of endeavour, leaving the sequence of acts by which this end is to be approached somewhat a matter of open alternatives, the share of reflection, discretion and deliberate adaptation will be correspondingly large. The range and diversity of habituation is also correspondingly enlarged.