tellectual white reveals a dissimilarity so great that it is at once no exaggeration to say the two individuals live in wholly different worlds. In the environment of the intellectual Negro are several factors which are strikingly dissonant with the environment of the intellectual white."

Among the unequal environmental factors named are:

1. The economic factor. The parents are usually poor. Efforts are quite universally confined to rural sections. As a teacher one's salary is half that of a white teacher of similar standing.

2. The intellectual Negro is compelled to teach in institutions of the South, a section of the country rather unfavorable to scholarship.

3. The contact factor. "He is forced to live geographically isolated from the centers of American scholarship." The intellectual Negro cannot exchange ideas freely with whites, and is lamentably isolated within his own race.

4. The factor of race prejudice in America which cannot fail to exert a peculiar inhibitory mental effect.

"The remedy for this deplorable situation appears to be in a change of environment. The intellectual Negro in order to think world-thoughts must geographically migrate from the narrow world of Black Folk."

37. The Power of the Mores

[SUMNER, W. G., Folkways, pp. 173-174, 98, 97. Boston, Ginn & Co., 1913.]

The most important fact about the mores is their dominion over the individual. Arising he knows not whence or how, they meet his opening mind in earliest childhood, give him his outfit of ideas, faiths, and tastes, and lead him into prescribed mental processes. They bring to him codes of action, standards, and rules of ethics. They have a model of the man-as-he-should-be to which they mold him, in spite of himself and without his knowledge. If he submits and consents, he is taken up and may attain great social success. If he resists and dissents, he is thrown out and may be trodden under foot. . . . It is vain to imagine that a "scientific man" can divest himself of prejudice or previous opinion, and put himself in an attitude of neutral independence toward the mores. He might as well try to get out of gravity or

the pressure of the atmosphere. The most learned scholar reveals all the philistinism and prejudice of the man-on-the-curbstone when mores are in discussion. The most elaborate discussion only consists in revolving on one's own axis. . . . When . . the statesmen and social philosophers stand ready to undertake any manipulation of institutions and mores, and proceed on the assumption that they can obtain data upon which to proceed with confidence in that undertaking, as an architect or engineer would obtain data and apply his devices to a task in his art, a fallacy is included.

38. Man's Mental Growth and Power

[REDFIELD, C. L., Dynamic Evolution, p. 158. New York. G. P. Putnam's Sons, 1914.].

Given a person of fair natural intelligence and one who follows some business requiring him to think and think hard, as the law or engineering. At twenty he has a certain amount of mental power, due partly to his inheritance and partly to the extent to which he has exercised his brains. At thirty his mental power has considerably increased, that increase being due to the mental work he performed in the intervening ten years. At forty there has been a further increase of mental power and his development of mental power continues up to some uncertain age which is different for different persons. This difference in mental power at different ages . . . was recognized in the Constitution of the United States. A man cannot vote before the age of 21, cannot be a Representative in Congress before the age of 25, cannot be a Senator before 30, or a President before 35.

39. The Law of Exercise

[REDFIELD, C. L., Dynamic Evolution, p. 170. New York, G. P. Putnam's Sons, 1914.]

It is evident. . . that muscular strength and mental strength stand on the same basis. Each is a special form of the same energy. . . and each may be increased in amount by using it to do work. By an increasing amount of mental work performed generation after generation, the mental power of human beings may be raised by successive stages to an indefinite extent. The same examination also shows us that if we decrease the amount of mental work performed between generations, each

such decrease will result in a step downward in intelligence, and that several steps in succession produce criminals, paupers and prostitutes.

40. Intellectual Power and Relative Age of Father (REDFIELD, C. L. Dynamic Evolution, pp. 159-166. New York, G. P. Putnam's Sons, 1914.]

Facts show generally that the men of great intellectual power were sons of old or comparatively old fathers, and that the grade. of intellect, from the top to the bottom of the scale, was approximately proportional to the age of the father at the birth of the son.

The average age of the fathers of ten especially great men from different countries and from different races was found to be approximately 55 years. This list of ten men consists of Aristotle, Augustus, Bacon, Buddha, Confucius, Cuvier, Franklin, Humboldt, Ptolemy II, and Solomon. . . . To find "contrary cases" it would be necessary to find ten men of similar mental greatness who were sons of fathers averaging less than 25 years. None such ever existed.

I have been able to find but one man of considerable eminence who was born less than 58 years after his paternal grandfather, and that one person is Jonathan Edwards. In this case we find old parentage on both sides of the house immediately back of the grandparents. We also find here college education when college education was rare.

41. Mental Aptitudes and the Age of the Father [REDFIELD, C. L., Dynamic Evolution, pp. 171-173. New York, G. P. Putnam's Sons, 1914.] (Adapted.)

The man between twenty and thirty is aggressive, ambitious, and conceited. Between thirty and forty he is in the artistic stage of life. He is a lover of poetry, music, painting and sculpture. This artistic stage gradually merges into the practical stage generally defined as between forty and fifty. The practical man looks at dollars and cents, wishes to improve government and has the qualities of statesmanship. As he passes beyond fifty he becomes philosophic in his sentiments and moral in his maxims.

Let us assume that mental characteristics which are dom

inant in the father at different periods in life influence the mental characteristics of the sons conceived at those periods and see what the investigation may reveal. The following names of prominent men listed according to the age of the fathers at their birth is interesting.

Militarism and Aggressiveness.-Fathers less than 31. Alexander, Bonaparte, Charlemagne, Charles XII, Frederick, Grant, Hannibal, Hastings, Pompey, Roosevelt, Saxe, Scipio.

Art, Music and Literature.-Fathers 31 to 40. Bach, Beethoven, Mendelssohn, Goethe, Schiller, Shakespeare, Angelo, Raphael, Rembrandt, Carlyle, Goldsmith, Macaulay.

Statesmen. Fathers 41 to 50. Bismarck, Canning, Carnot, Cato, Chateaubriand, Cromwell, Gladstone, Gracchus, Gustavus Adolphus, Macchiavelli, Peter the Great, Webster.

Morality and Philosophy.-Fathers over 51. Aristotle, Arnauld, Bacon, Boyle, Buddha, Confucius, Franklin, Hall, Leibnitz, Moses, Seneca, Solomon.

No mild-mannered morals of the type represented by Buddha and Confucius is found in the son of a man less than 31 years of age, and no aggressive military commander of the type of Alexander and Napoleon is found in the son of a man more than 51 years of age. Natural military commanders may appear in the moralist camp, and natural moralists may appear in the military camp, but the type of character shows through. Thus, Mohammed, whose father was 25, would rule the world by the sword, and General Robert E. Lee, whose father was 51, went to war because his moral obligations forced him to do so and not because he wanted to.

42. Social Heredity

[KIDD, Benjamin, The Science of Power, pp. 233-234. New York, G. P. Putnam's Sons, 1918.]

Benjamin Kidd, in his Science of Power, maintains that social heredity, the environment of ideals and traditions, is incomparably more important for civilization than the biological heredity stressed by the scientist.

Through the emotion of the ideal, and through this course

alone, the collective will can be concentrated and directed over long periods of time to particular ends.

If but one-half of the intelligence and effort (devoted to war) were directed to (education) . . . the outlook of humanity or nearly every fundamental matter (could) be changed in a single generation. . . . If the incoming generation of men were submitted to a new collective inheritance, including in particular its psychic elements . . . a great (improvement would take place) in the world, appearing to the observer as if a fundamental alteration in human nature had suddenly taken place on a universal scale. The immense potentiality of this collective heredity is due to two things. . . in the first place to [an] accumulation of recorded knowledge, . . . in the second place, and far more distinctly, to the creation and transmission of the collective heredity of that psychic element which consists of ideas and idealisms that rest on emotion, and which are conveyed to the young under the influence of psychic emotion. The laws of social emotion . . . have a different physical basis in the human organism from the laws of mind, which express themselves in reason. There is no ideal . . . dreamed of by any dreamer which cannot be realized within the lifetime of those around him. The idealisms of mind and spirit conveyed to the young under the influence of the social passion are absolutely limitless in their effects. . . . But it has never been seen actually in being, directed and controlled by civilization. The mind of the West . . . has failed to understand the emotion of the ideal. It has not grasped either the nature, or the magnitude, or the management of its functions in the future of civilization.

The existing individuals must be rendered capable of subordinating their minds, their lives, and all the interests within the span of their lives, to an ideal which is beyond their lives, and which may even at times be beyond their understanding.

43. Nature and Nurture

[GALTON, Sir Francis, English Men of Science; Their Nature and Nurture, p. 9. New York, D. Appleton & Co., 1874.]

Nature is all that a man brings with himself into the world; nurture is every influence from without that affects him after his birth. The distinction is clear: the one produces the infant such as it actually is, including its latent faculties of growth