REPRoDUCTION AND PRESERVATION. Human re production and propugnation are dominated by social regulations. and form the basis of the institutional activities; while domiciliation is a fruitful branch of industrial development. Primitive house types depend on the materials, climate, and other conditions of local environ ment, and hence are widely diverse. The sim plest known forms are mere bowers of bushes or branches, little different from those of sim ians; these grade into more commodious habita tions. running from the temporary bower to wattled structures, houses of thatched grass, bark and mat covered wigwams,log stockades and cabins. skin tepees and tents, earth lodges, cajon ar pile structures, adobe and rubble pueblos, as well as brick, stone, stucco, and wooden houses. The constructional details and the modes of transition from type to type are innumerable, but the dominant motives in primitive culture are simple. Throughout, the construction is regulated by observances or elaborate ceremonies, which serve practically to crystallize types and methods; the enterprise is launched with invoca tions, the elders of the clan or tribe are con sulted, and as the domicile approaches comple tion, household gods are convoked and enshrined by fasting and feasting and other devotional ex ercises. Thenceforward each member of the fam ily has a fixed place in the abode, and due pro vision is made for hospitable entertainment ; and the home passes through a cycle fixed by definite custom. often ending in deliberate abandonment or destruction on the death of owner or occupant. In seine tribes, like those of Alaska, the domi ciliary customs are complemented by the erection of totemic insignia; and in wandering tribes like the Eskimo, the tutelary effigies may become portable and follow the family migrations. In more adtrtneed culture, pueblos and towns are founded with related observances. Both pre histo•ic relics and modern examples attest the existence of troglodytes or cave-dwellers, and there are some indications that in certain dis tricts primal men lived permanently in natural niches or rock houses of cliffs, or even in deeper caverns; but these indications are offset by the arborea: habits of both the lowest known tribes and the higher simians. no less than by the course of evolution in motive exemplified by well studied peoples; on the whole it seems probable that cave-dwelling was not primal, but secondary, and perhaps consequent on eliang,es of habitat.
While the house-building of the higher quadru mans grades into that of iower savagery, habili mentation forms one of the clearest distinctions between man and the lower Animals; for not only are all mankind more or less clothed artifi cially and all beasts unclothed save by nature. hut the human habit is manifestly correlated with important structural characters. Without going into full analysis of functions, it may be said that the dermal appendages of lower animals (hair, fur, and wool of mammals, feathers of 'tales of fishes and reptiles. etc.) are pri marily FrotectiNe and only incidentally :esthetic ur tletoratives but that the human hair is pri nuuilr and only incidentally protective. the seri both WIMIVII and men glory in their hair, which is luxuriant and worn long and loose; it is scrupulously tended and the combings and stray hairs are preserved and worked into necklaces and belts, or interwoven with feather robes or with native cotton or ani mal skins with the hair on to form simple gar ments. Among the mantles associated with hair in tribal thought are worn on urea sion. and also a germ of permanent garmenture (the u(nri, or primal breech-cloth) worn pa rtlyi for protection, but for, display rather than con cealment of the person. Scores of tribes inhab iting various parts of the world exemplify a slightly advanced stage in the development of clothing; the scalps or pelts of animals, often with horns or other organs attached, are worn in ceremonies or on the chase or war-path; these are believed to invest the wearers with the quali ties of the animals and serve as permanent in vocations to the zoic powers. yet after the initial consecration the insignia may be worn for com fort merely; and since this habit is fostered by both personal feeling and mimetic instinct, it matures in the habitual wearing of skins and furs characteristic of hunting tribes. The inten sity of the initial motive is attested by the bodily mutilations made to facilitate the wear ing of the symbols; Seri warriors puncture the nasal septum to introduce symbolic sea-lion teeth and Cocopa warriors to suspend a stout sea-shell as a symbolic shield for the life-breath; the Western Eskimo perforate the lower lip on both sides and insert labrets symholizing walrus tusks to invoke courage and fortitude; various tribes file the teeth in imitation of those of tutelaries, and some bore theni to insert 'eyes' of nacre or gems: while the perforation of ear lobes to insert invoeative and emblematic ob jects is widespread. In the absence or rarity of large animals or where agriculture is arising, plant motives are substituted; in llawaii flowers and in Samoa palm products are worn cere monially in such profusion as to form partial dress, and the habit extends to gala occasions and even to every-day life: among the more sedentary Amerind tribes symbols of corn and native cotton are similarly worn in dances, and cotton fibre and corn silks were wrought into fabrics of increasing utility; while emblematic wreaths and chaplets of leaves or flowers were widely used in Eurasia in early his torical times and exerted a permanent influ ence on headgear. whieh long remained emble
matic in the erranean region. The details of early lmbilimentation are far too many for recounting; yet any survey of the customs serves to indicate that primal clothing was largely de votional. and that the initial motives were of such intensity as to protium systematic bodily mutilation if not to guide physical development, and also that the advaneed ideas of personal Qom fort and decency in dress evolved from habit long after clothing began.
rniiRDINATION. Purposive human eoi;rdination arises slowly in lower savagery; its simplest mani festation being that pan-zoism in which the low est known peoples cot)rdinate themselves and the animals (and perhaps other objects) of their range in a series usually led by a tutelary. In many tribes the sun symbolizes the dominant deity, and in some fire plays a related rule. The process becomes practical when a particular tutelary actually eoiiperates with the human kind, as the dog in both hemispheres. Among Amerind tribes the smaller wolf or coyote is venerated for alertness, cunning, and a harmless ness interpreted as friendliness to men; accord ingly his presence about camp or pueblo is toler ated and even encouraged, especially if there are animal or tribal enemies of whose approach he is supposed to give warning, and his voice and habits are studied in order that the warning may be understood; while he accustoms himself to the human habits and utilizes his immunity by becoming a camp scavenger. In prehistoric times the wolflings attached themselves to the human groups, and the semi-domesticated ani mals were not only employed as sentinels. but broken to burden and draught and used for food in emergencies, while yet remaining tutelaries worshiped in periodic ceremonies. Coincident stages in the toleration and domestication of the reindeer are revealed among Siberian tribes, where the half-wild animals are tutelaries. yet are collectively claimed and covertly herded by human groups, this condition passing into in dividual ownership like that of the Laplanders. The contemporary instances throw light on the domestication of trine, swine, sheep, goats, camels, and fowls in prehistoric times, as well as on that of the horse, in whose ease the analo gies have recently been verified by Curtin in the region south of Lake Baikal, where the animal is still a tutelary and roams in herds over which particular clans claim custody. The customs of many Amerind tribes extend to plants, notably corn, which is deemed zoic if not anthropie, and is primarily an object of veneration and ceremonial worship and only sec ondarily a source of sustenance—the intensity of the motive being attested by the cultivation to color standards already noted; while the com plete eotirdination of plants and animals and men in systems in which the mutually beneficent are preserved and the malevolent eliminated con stitutes agriculture as pursued in different coun tries. Certain of the primitive customs throw light on the most important step in human prog ress, viz. the conquest of fire. Many tribes con sider fire an animate tutelary; some, like the Seri, class it as of their own kind and look on its production as a vital process connoted with human reproduction; other tribes ally it more closely with plants (also deemed animate), as suggested by the 'red flower' of East Indian lore. The erode analogies of its consumption of woody tissue. its breath, its reproduction, its dread of water, its incense-making, its fierce out breaks as if taking the warpa t h. and its fre quent death—all weighty in primitive thought— need not be followed; but it cannot be too strongly emphasized that the taming of fire, like that of the animal tutelaries, involved aequaint ance and association of such duration as to per mit the growth of philosophies in sluggish minds. There are strong indications that the primal sources must have been feeble volcanic fires or steady-flowing lavas; for to primitive folk vol canoes, like plants and streams and other ob jects. are animate and enter into daily thought as agencies to be tolerated and utilized by care fully weighed customs. In general terms it may be said that the coordinative activities are pri marily zootheistic and collective. that they arose practically in a toleration which between men and animals is mutual, that they mature slowly in zoiiculture and agriculture and in control on an economic basis, and that in every stage the dominant force is growing mentality.