the lower culture have been of a pecuniary kind and for a pecuniary purpose, and they have brought no other than pecuniary conceptions from home.[93] There being little in hand worth owning and little purpose to be served by its ownership, the habits of thought which go to make the institution of ownership and property rights have not taken shape. The slight facts which would lend themselves to ownership are not of sufficient magnitude or urgency to call the institution into effect and are better handled under customs which do not yet take cognisance of property rights. Naturally, in such a cultural situation there is no appreciable accumulation of wealth and no inducement to it; the nearest approach being an accumulation of trinkets and personal belongings, among which should, at least in some cases, be included certain weapons and perhaps tools.[94] These things belong to their owner or bearer in much the same sense as his name, which was not held on tenure of ownership or as a pecuniary asset before the use of trade-marks and merchantable good-will. The workman--more typically perhaps the workwoman--in such a culture, as indeed in any other, is a “productive agent” in the manner and degree determined by the state of the industrial arts. What is obvious in this respect here holds only less visibly for any other, more complicated and technologically full-charged cultural situation, such as has come on with the growth of population and wealth among the more advanced peoples. He or she, or rather they--for there is substantially no industry carried on in strict severalty in these communities--are productive factors or industrial agents, in the sense that they will on occasion turn out a surplus above their necessary current consumption, only because and so far as the state of the industrial arts enables them to do so. As workman, labourer, producer, breadwinner, the individual is a creature of the technological scheme; which in turn is a creation of the group life of the community. Apart from the common stock of knowledge and training the individual members of the community have no industrial effect. Indeed, except by grace of this common technological equipment no individual and no family group in any of the known communities of mankind could support their own life; for in the long course of mankind’s life-history, since the human plane was first reached, the early mutants which were fit to survive in a ferine state without tools and without technology have selectively disappeared, as being unfit to survive under the conditions of domesticity imposed by so highly developed a state of the industrial arts as any of the savage cultures now extant.[95] The _Homo Javensis_ and his like are gone, because there is technologically no place for them between the anthropoids to the one side and the extant types of man on the other. And never since the brave days when _Homo Javensis_ took up the “white man’s burden” for the better regulation of his