to　leadership；　fear　of　social　disapproval　and　punishment；　conscience；　imitation；　suggestibility　and　sympathy；　all　of　which　are　parts　of　that　social　cement　substance；　the　social　instinct。　No　child　ever　learns　〃what　is　right　and　wrong〃　except　through　teaching；　but　no　child　would　ever　conform；　except　through　gross　fear；　unless　he　found　himself　urged　by　deep…seated　instincts　to　be　in　conformity；　in　harmony　and　in　sympathy　with　his　group；to　be　one　with　that　group。　Perhaps　it　is　true；　as　Bergson　suggests；　as　Galton＇1＇　hints　and　as　Samuel　Butler　boldly　states；　that　there　are　no　real　individuals　in　life　but　we　are　merely　different　aspects　of　reality　or；　to　phrase　it　materialistically；　corpuscles　in　the　blood　stream　of　an　organism　too　vast　and　complicated　to　be　encompassed　by　our　imagination。　Just　as　a　white　blood　cell　obeys　laws　of　which　it　can　have　no　conception；　fulfills　purposes　whose　meaning　transcends　its　own　welfare；　so　we；　with　all　our　self…consciousness　and　all　the　paraphernalia　of　individuality；　are　perhaps　parts　of　a　life　we　cannot　understand。　＇1＇　For　example；　read　what　the　hard…headed　Galton　says　（〃Hereditary　Genius；〃　p。　376）：　〃There　is　decidedly　a　solidarity　as　well　as　a　separateness　in　all　human　and　probably　in　all　lives　whatsoever；　and　this　consideration　goes　far；　I　think；　to　establish　an　opinion　that　the　constitution　of　the　living　universe　is　a　pure　theism　and　that　its　form　of　activity　is　what　may　he　described　as　cooperative。　It　points　to　the　conclusion　that　all　life　is　single　in　its　essence；　but　various；　ever…varying　and　interactive　in　its　manifestations；　and　that　men　and　all　other　living　animals　are　active　workers　and　sharers　in　a　vastly　more　extended　system　of　cosmic　action　than　any　of　ourselves；　much　less　of　them；　can　possibly　comprehend。　It　also　suggests　that　they　may　contribute；　more　or　less　unconsciously；　to　the　manifestation　of　a　far　higher　life　than　our　own；　somewhat　as　。　。　。　the　individual　cells　of　one　of　the　more　complex　animals　contribute　to　the　manifestations　of　its　higher　order　of　personality。〃　Perhaps　such　a　unity　is　the　basis　of　instinct；　of　knowledge　without　teaching；　of　desire　and　wish　that　has　not　the　individual　welfare　as　its　basis。　No　man　can　reject　such　phenomena　as　telepathy　or　thought　transference　merely　because　he　cannot　understand　them　on　a　basis　of　strict　human　individuality。　To　reject　because　one　cannot　understand　is　the　arrogance　of　the　〃clerico…academic〃　type　of　William　James。
  No　one　can　read　the　stories　of　travelers　or　the　writings　of　anthropologists　without　concluding　that　codes　of　belief　and　action　arise　out　of　the　efforts　of　groups　to　understand　and　to　influence　nature　and　that　out　of　this　practical　effort　AND　seeking　of　a　harmonious　reality　arises　morality。　〃Man　seeks　the　truth；　a　world　that　does　not　contradict　itself；　that　does　not　deceive；　that　does　not　change；　a　real　world；a　world　in　which　there　is　no　suffering。　Contradiction；　deception　and　variability　are　the　causes　of　suffering。　He　does　not　doubt　there　is　such　a　thing　as；　a　world　as　it　might　be；　and　he　would　fain　find　a　road　to　it。〃＇1＇　But　alas；　intelligence　and　knowledge　both　are　imperfect；　and　one　group　seeking　a　truth　that　will　bring　them　good　crops；　fine　families；　victory　over　enemies；　riches；　power　and　fellowship；　as　well　as　a　harmonious　universe；　finds　it　in　idol　worship　and　polygamy；　another　group　seeking　the　same　truth　finds　it　in　Christianity　and　monogamy。　And　the　members　of　some　groups　are　born　to　ideals；　customs　and　habits　that　make　it　right　for　a　member　to　sing　obscene　songs　and　to　be　obscene　at　certain　periods；　to　kill　and　destroy　the　enemy；　to　sacrifice　the　unbeliever；　to　worship　a　clay　image；　to　have　as　many　wives　as　possible；　and　that　make　it　WRONG　to　do　otherwise。　Indeed；　he　who　wishes　a　child　to　believe　absolutely　in　a　code　of　morals　would　better　postpone　teaching　him　the　customs　and　beliefs　of　other　people　until　habit　has　made　him　adamant　to　new　ideas。　＇1＇　Nietzsche。
  It　is　with　pleasure　that　I　turn　the　attention　of　the　reader　to　the　work　of　Frazier　in　the　growth　of　human　belief；　custom　and　institutions　that　he　has　incorporated　into　the　stupendous　series　of　books　called　〃The　Golden　Bough。〃　The　things　that　influence　us　most　in　our　lives　are　heritages；　not　much　changed；　from　the　beliefs　of　primitive　societies。　Believing　that　the　forces　of　the　world　were　animate；　like　himself；　and　that　they　might　be　moved；　persuaded；　cajoled　and　frightened　into　favorable　action；　undeveloped　man　based　most　of　his　customs　on　efforts　to　obtain　some　desired　result　from　the　gods。　Out　of　these　customs　grew　the　majority　of　our　institutions；　out　of　these　queer　beliefs　and　superstitions；　out　of　witchcraft；　sympathetic　magic；　the　〃Old　Man〃　idea；　the　primitive　reaction　to　sleep；　epilepsy　and　death　grew　medicine；　science；　religion；　festivals；　the　kingship；　the　idea　of　soul　and　most　of　the　other　governing　and　directing　ideas　of　our　lives。　It　is　true　that　the　noble　beliefs　and　sciences　also　grew　from　these　rude　seeds；　but　with　them　and　permeating　our　social　structure　are　crops　of　atrophied　ideas；　hampering　customs；　cramping　ideals。　Further；　in　every　race　in　every　country；　in　every　family；　there　are　somewhat　different　assortments　of　these　directing　traditional　forces；　and　it　is　these　social　inheritances　which　are　more　responsible　for　difference　in　people　than　a　native　difference　in　stock。　Consider　the　difference　that　being　born　and　brought　up　in　Turkey　and　being　born；　let　us　say；　in　New　York　City；　would　make　in　two　children　of　exactly　the　same　disposition；　mental　caliber　and　physical　structure。　One　would　grow　up　a　Turk　and　the　other　a　New　Yorker；　and　the　mere　fact　that　they　had　the　same　original　capacity　for　thought；　feeling　and　action　would　not　alter　the　result　that　in　character　the　two　men　would　stand　almost　at　opposite　poles。　One　need　not　judge　between　them　and　say　that　one　was　superior　to　the　other；　for　while　I　feel　that　the　New　Yorker　might　stand　OUR　inspection　better；　I　am　certain　that　the　Turk　would　be　more　pleasing　to　Turkish　ideas。　The　point　is　that　they　would　be　different　and　that　the　differences　would　result　solely　from　the　environmental　forces　of　natural　conditions　and　social　inheritance。　Study　the　immigrant　to　the　United　States　and　his　descendant；　American　born　and　bred。　Compare　Irishman　and　Irish…American；　Russian　Jew　and　his　American…born　descendant；　compare　Englishman　and　the　Anglo…Saxon　New　England　descendant。　Here　is　a　race；　the　Jew；　which　in　the　Ghetto　and　under　circumstances　that　built　up　a　tremendously　powerful　set　of　traditions　and　customs　developed　a　very　distinctive　type　of　human　being。　Poor　in　physique；　with　little　physical　pugnacity；　but　worshiping；　learning　and　reaching　out　for　wealth　and　power　in　an　unusually　successful　manner；　the　crucible　of　an　adverse　and　hostile　environment　rendered　him　totally　different　in　manners　from　his　Gentile　neighbors。　With　a　high　birth　rate　and　an　intensely　close　and　pure　family　life；　the　Ghetto　Jew　lived　and　died　shut　off　by　the　restrictions　placed　upon　him　and　his　own　social　heredity　from　the　life　of　the　country　of　his　birth。　Then　came　immigration　to　the　United　States　through　one　cause　or　another；and　note　the　results。　With　the　old　social　heredity　still　at　work；　another　set　of　customs；　traditions　and　beliefs　comes　into　open　competition　with　it　in　the　bosom　of　the　American　Jew。　Nowhere　is　the　struggle　between　the　old　and　the　new　generations　so　intense　as　in　the　home　of　the　Orthodox　Jew。　His　descendant　is　clean…shaven　and　no　longer　observes　（or　observes　only　perfunctorily　or　with　many　a　gross　inconsistency）　the　dietary　and　household　laws。　He　is　a　free　spender　and　luxurious　in　his　habits　as　compared　with　his　economical；　ascetic　forefathers。　He　marries　late　and　the　birth　rate　drops　with　most　astonishing　rapidity；　so　that　in　one　generation　the　children　of　parents　who　had　eight　or　ten　children　have　families　of　one　or　two　or　three　children。　He　becomes　a　follower　of　sports；　and　with　his　love　for　scholarship　still　strong；　as　witness　his　production　of　scholars　and　scientists；　the　remarkable　rise　of　the　Jewish　prize　fighter　stands　out　as　a　divergence　from　tradition　that　mocks　at　theories　of　inborn　racial　characters。　And　a　third　generation　differs　in　customs；　manners；　ideals；　purposes　and　physique　but　little　from　the　social　class　of　Americans　in　which　the　individual　members　move。　The　names　become　Anglicized；　gone　are　the　Abrahams　and　Isaacs　and　Jacobs；　the　Rachels　and　Leahs　and　Rebeccas；　and　in　their　place　are　Vernon；　Mortimer；　Winthrop；　Alice；　Helen　and　Elizabeth。　And　this　change　in　name　symbolizes　the　revolution　in　essential　characters。　Has　the　racial　stock　changed　in　one　generation　or　two？　No。　A　new　social　heredity　has　overcomeor　at　least　in　part　supplantedan　older　social　heredity　and　released　and　developed　characters　hitherto　held　in　check。　In　every　human　beingand　this　is　a　theme　we　shall　enlarge　upon　laterthere　are　potential　lines　of　development　far　outnumbering　those　that　can　be　manifested；　and　each　environment　and　tradition　calls　forth　some　and　suppresses　others。　Every　man　is　a　garden　planted　with　all　kinds　of　seeds；　tradition　and　teaching　are　the　gardeners　that　allow　only　certain　ones　to　come　to　bloom。　In　each　age；　each　country　and　each　family　there　is　a　different　gardener　at　work；　repressing　certai