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So far as law and religion will not account for the varieties of social behaviour, the novice may most conveniently consider them under the head of morals. The forms of social intercourse, the fashions, the festivities, are imposed on us by our fellows from without, and none the less effectively because as a general rule we fall in with them as a matter of course. The difference between manners and morals of the higher order is due simply to the more pressing need, in the case of our most serious duties, of a reflective sanction, a "moral sense," to break us in to the common service. It is no easy task to keep legal and religious penalties or rewards out of the reckoning, when trying to frame an estimate of what the notions of right and wrong, prevalent in a given society, amount to in themselves; nevertheless, it is worth doing, and valuable collections of material exist to aid the work. The facts about education, which even amongst rude peoples is often carried on far into manhood, throw much light on this problem. So do the moralizings embodied the traditional lore of the folk--the proverbs, the beast-fables, the stories of heroes.

The Pre-Raphaelites, for instance, were a group and not a coterie. They were engaged in working and enjoying, in looking out for artistic promise, in welcoming and praising any performance of a kind that Rossetti recognised as "stunning." They were sure of their ground. The brotherhood, with its magazine, The Germ, and its mystic initials, was all a gigantic game; and they held together because they were revolutionary in this, that they wished to slay, as one stabs a tyrant, the vulgarised and sentimental art of the day. They did not effect anything like a revolution, of course. It was but a ripple on the flowing stream, and they diverged soon enough, most of them, into definite tracks of their own. The strength of the movement lay in the fact that they hungered and thirsted after art, clamouring for beauty, so Mr. Chesterton says, as an ordinary man clamours for beer. But their aim was not to mystify or to enlarge their own consequence, but to convert the unbeliever, and to produce fine things.

On another tack, however, there probably evolved a series of simple predatory creatures, not able to build up organic matter from air, water, and salts, but devouring their neighbours. These units were not closed in with cellulose, but remained naked, with their living matter or protoplasm flowing out in changeful processes, such as we see in the Amoebae in the ditch or in our own white blood corpuscles and other amoeboid cells. These were the originators of the animal kingdom. Thus from very simple Protists the first animals and the first plants may have arisen. All were still very minute, and it is worth remembering that had there been any scientific spectator after our kind upon the earth during these long ages, he would have lamented the entire absence of life, although the seas were teeming. The simplest forms of life and the protoplasm which Huxley called the physical basis of life will be dealt with in the chapter on Biology in a later section of this work.

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