[Sidenote: Conditions of change in an ethnical element.]
An ethnical element is therefore necessarily of a dependent nature; its durability arises from its perfect correspondence with its environment. Whatever can affect that correspondence will touch its life.
[Sidenote: Progress of nations like that of individuals.]
Such considerations carry us from individual man to groups of men or nations. There is a progress for races of men as well marked as the progress of one man. There are thoughts and actions appertaining to specific periods in the one case as in the other. Without difficulty we affirm of a given act that it appertains to a given period. We recognize the noisy sports of boyhood, the business application of maturity, the feeble garrulity of old age. We express our surprise when we witness actions unsuitable to the epoch of life. As it is in this respect in the individual, so it is in the nation. The march of individual existence shadows forth the march of race-existence, being, indeed, its representative on a little scale.
[Sidenote: Communities, like families, exhibit members in different stages of advance.]
Groups of men, or nations, are disturbed by the same accidents, or complete the same cycle as the individual. Some scarcely pass beyond infancy, some are destroyed on a sudden, some die of mere old age. In this confusion of events, it might seem altogether hopeless to disentangle the law which is guiding them all, and demonstrate it clearly. Of such groups, each may exhibit, at the same moment, an advance to a different stage, just as we see in the same family the young, the middle-aged, the old. It is thus that Europe shows in its different parts societies in very different states--here the restless civilization of France and England, there the contentment and inferiority of Lapland. This commingling might seem to render it difficult to ascertain the true movement of the whole continent, and still more so for distant and successive periods of time. In each nation, moreover, the contemporaneously different classes, the educated and illiterate, the idle and industrious, the rich and poor, the intelligent and superstitious, represent different contemporaneous stages of advancement. One may have made a great progress, another scarcely have advanced at all. How shall we ascertain the real state of the case? Which of these classes shall we regard as the truest and most perfect type?