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INTRODUCTION

T is strange that not in any language has there been published a systematic treatise on Ethnic Psychology; strange, because the theme is in no-wise a new one but has been the subject of many papers and discussions for a generation; indeed, had a journal dedicated to its service for a score of years; strange, also, because its students claim that it is the key to ethnology, the sure interpreter of history, and the only solid basis for constructive sociology.

Why this apparent failure to establish for itself a position in the temple of the Science of Man? This inquiry must be answered on the threshold of a treatise which undertakes to vindicate for this study an independent position and a permanent value.

It has been cultivated chiefly by German writers. The periodical to which I have referred was begun in 1860, under the editorship of Dr. M. Lazarus and Dr. H. Steinthal, the former a psychologist, the latter a logician and linguist. The contributors to it often occupied high places in the learned world. Their

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articles, usually on special points in ethnography or linguistics, were replete with thought and facts. But they failed to convince their contemporaries that there was any room in the hierarchy of the sciences The failure was so palpable that for this newcomer. after twenty years' struggle the editors abandoned their task. But the seed they sowed had not perished in the soil. Under other names it struck root and flourished, and is now asserting for itself a right to live by virtue of its real worth to the right understanding of human progress.

Why, then, this failure of its earlier cultivation ? To some extent, but not in full, the answer to this may be found in a critique of the spirit and method of the writers mentioned, offered by one of the most eminent psychologists of our generation, Professor W. Wundt.

With partial justice, he pointed out that these teachers proceeded on a false route in their effort to establish the principles of an ethnic psychology. They approached it imbued with metaphysical ingenuities, they indulged too much in talk of "soul," and they searched for "laws"; whereas, modern psychology recognises only "psychic processes," and is not willing to consider that any "soul-constitution enters to modify of its own force the progress of the Wundt also asserted that the field of ethnic

race.

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psychology is already mainly occupied by general ethnology, or else by the philosophy of history. Yet he did not deny that in a sphere strictly limited to the subjects of language, custom, and myth such a "discipline" might do useful work.

In his later writings, however, Wundt seems to have modified these strictures, and in the last edition of his excellent text-book acknowledges that there is no antagonism between experimental and ethnic psychology, as has been sometimes supposed; that they do not occupy different, but parts of the same fields, and are distinguished mainly by difference of method, the one resting on experiment, the other on observation.

The recognition of ethnic psychology by professed psychologists is, therefore, an accomplished fact; and this was long since anticipated by the general literature of history and ethnography.

Who, for instance, has denied that there is such a thing as "racial" or "national" character? Did anyone take it into his head to denounce as meaningless Emerson's title, English Traits? Does not every treatise on ethnography assume that there are certain psychical characteristics of races, tribes, and peoples, quite sharply dividing them from their neighbours ?

Take, for instance, Letourneau's popular work, and we find him expressly claiming that the races and

subraces of mankind can be classified by the relative development of their psychical powers; and such a "psychological" classification is not a novelty in anthropology.

These mental traits, characteristics, differences, between human groups are precisely the material which ethnic psychology takes as its material for investigations. Its aim is to define them clearly, to explain their origin and growth, and to set forth what influence they assert on a people and on its neighbours.

Ethnic psychology does not hesitate to claim that the separation of mankind into groups by psychical differences was and is the one necessary condition of human progress everywhere and at all times; and, therefore, that the study of the causes of these differences, and the influence they exerted in the direction of evolution or regression, is the most essential of all studies to the present and future welfare of humanity.

In this sense, it is not only the guiding thread in historical research, but it is immediately and intensely practical, full of application to the social life and political measures of the day.

Some have jealously feared that it offers itself as a substitute for the philosophy of history. True that it draws some of its material from history; but as much from ethnography and geography. Moreover, it is not, as history, a chronologic, but essentially a

natural science, depending for its results on objective, verifiable facts, not on records and documents.

To allege that this field is already occupied is wide of the mark. It is no more embraced in general ethnology or in history than experimental psychology is included in general physiology. The advancement of science depends on the specialisation of its fields of research, and it is high time that ethnic psychology should take an independent position of its own.

To assist towards this I shall aim in the present work to set forth its method and its aims as I understand them. In both these directions I offer schemes notably different from those of the authors I have mentioned, believing that this science requires for its independent development much more comprehensive outlines than will be found in their writings.

The method, it need hardly be said, must be that of the so-called "natural sciences"; but it must be based, as Wundt remarks, not on experiment-that were impossible-but on observation. This is to extend, not, as he argued, to a few products of culture, but to everything which makes up national or ethnic life, be it an historic event, an object of art, a law, custom, rite, myth, or mode of expression. The origins of these, in the sense of their proximate or exciting causes, are to be sought, and the conditions of their growth and decay deduced from their histories.