women. Finally, manhood, strong and self-relying manhood, must also pass. If the moral and religious sentiments have not been slowly growing and gathering strength all along, and do not now assert their dominance over the whole man, then commences the final and saddest decline of all, and old age becomes the pitiable thing we so often see it. But, if the evolution have been normal throughout; if the highest moral and religious nature have been gathering strength through all and now dominates all, then the psychic evolution rises to the end—then the course of life is like a wave rising and cresting only at the moment of its dissolution, or, like the course of the sun, if not brightest at least most glorious in its setting. And thus—may we not hope?—the glories of the close of a well-spent life become the pledge and harbinger of an eternal to-morrow.
We have thus far illustrated the three laws of succession of organic forms by ontogeny, because this is the type of evolution; but they may be illustrated also by other forms of evolution. Next to the development of the individual, undoubtedly the progress of society furnishes the best illustration of these laws.
Commencing with a condition in which each individual performs all necessary social functions, but very imperfectly; in which each individual is his own shoemaker and tailor, and house-builder and farmer, and therefore all persons are socially alike; as society advances, the constituent members begin to diverge, some taking on one social function and some another, until in the highest stages of social organization this diversification or division and subdivision of labor reaches its highest point, and each member of the aggregate can do perfectly but one thing. Thus, the social organism becomes more and more strongly bound together by mutual dependence and separation becomes mutilation. I do not mean to say that this extreme is desirable, but only that an approach to this is a natural law of social development. Is not this the law of differentiation?
So also progress is here, as in other forms of evolution—a progress of the whole, but not necessarily of every part. Some members of the social aggregate advance upward to the dignity of statesmen, philosophers, and poets; some advance downward to the position of scavengers and sewer-cleaners.[1] But the highest members are progressively higher, and the whole aggregate is progressively grander and more complex, in structure and functions.
So, again, the law of cyclical movement is equally conspicuous here. Society everywhere advances, not uniformly, but by successive waves, each higher than the last; each urged by a newer and higher social force, and embodying a new and higher phase of civilization. Again: as each phase declines, its characteristic social force is not lost, but becomes incorporated into the next higher phase as a subordinate prin-
- ↑ Of course I mean downward in social function. Individually the scavenger may be nobler than the statesman.
