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fighters fall into a position of subservience to the fighters. The accepted scheme of life or consensus of opinions which guides the conduct of men in such a predatory group and decides what may properly be done, of course comprises a great variety of details ; but it is, after all, a single scheme — a more or less organic whole — so that the life carried on under its guidance in any case makes up a somewhat consistent and characteristic body of culture. This is necessarily the case, because of the simple fact that the indi- viduals between whom the consensus holds are individuals. The thinking of each one is the thinking of the same individual, on whatever head and in whatever direction his thinking may run. Whatever may be the immediate point or object of his thinking, the frame of mind which governs his aim and manner of reason- ing in passing on any given point of conduct is, on the whole, the habitual frame of mind which experience and tradition have enforced upon him. Individuals whose sense of what is right and good departs widely from the accepted views suffer some repression, and in case of an extreme divergence they are elimi- nated from the effective life of the group through ostracism. Where the fighting class is in the position of dominance and prescriptive legitimacy, the canons of conduct are shaped chiefly by the common sense of the body of fighting men. Whatever conduct and whatever code of proprieties has the authentication of this common sense is definitively right and good, for the time being, and the deliverances of this common sense are, in their turn, shaped by the habits of life of the able-bodied men. Habit- ual conflict acts, by selection and by habituation, to make these male members tolerant of any infliction of damage and suffering. Habituation to the sight and infliction of suffering, and to the emotions that go with fights and brawls, may even end in mak- ing the spectacle of misery a pleasing diversion to them. The result is in any case a more or less consistent attitude of plun- dering and coercion on the part of the fighting body, and this animus is incorporated into the scheme of life of the community. The discipline of predatory life makes for an attitude of mas- tery on the part of the able-bodied men in all their relations with the weaker members of the group, and especially in their
