of complete isolation, but more usually there are tracks or roads to the
centres of adjacent communities, and a certain drift of travel, a
certain trade in non-essential things. In the fundamentals of life this
normal community is independent and self-subsisting, and where it is not
beginning to be modified by the novel forces of the new times it
produces its own food and drink, its own clothing, and largely
intermarries within its limits.

This in general terms is what is here intended by the phrase the Normal
Social Life. It is still the substantial part of the rural life of all
Europe and most Asia and Africa, and it has been the life of the great
majority of human beings for immemorial years. It is the root life. It
rests upon the soil, and from that soil below and its reaction to the
seasons and the moods of the sky overhead have grown most of the
traditions, institutions, sentiments, beliefs, superstitions, and
fundamental songs and stories of mankind.

But since the very dawn of history at least this Normal Social Life has
never been the whole complete life of mankind. Quite apart from the
marginal life of the savage hunter, there have been a number of forces
and influences within men and women and without, that have produced
abnormal and surplus ways of living, supplemental, additional, and even
antagonistic to this normal scheme.

And first as to the forces within men and women. Long as it has lasted,
almost universal as it has been, the human being has never yet achieved
a perfect adaptation to the needs of the Normal Social Life. He has
attained nothing of that frictionless fitting to the needs of
association one finds in the bee or the ant. Curiosity, deep stirrings
to wander, the still more ancient inheritance of the hunter, a recurrent