tion by which Aguinaldo was captured was within the limit. In sport
also, which is a sort of mimic warfare, deception and "jockeying" are
more or less recognized as legitimate. Samoan children are taught that
it is "unsamoan" to tell the truth. It is stupid, because it sacrifices
one's interest.[2216] It does not appear that the experience of life
teaches truthfulness on any of the lower stages. The truthful peoples
are generally the isolated, unwarlike, and simple. Warfare and strength
produce cunning and craft. It is only at the highest stage of
civilization that deceit is regarded with contempt, and is thought not
to pay. That honesty is the best policy is current doctrine, but not
established practice now. It is a part of a virtue policy, which is
inculcated as right and necessary, but whether it is a success policy
is not a closed question.

+713. Oaths. Truthfulness vs. success.+ It is evident that truthfulness
or untruthfulness, when either is a group characteristic, is due to a
conviction that societal welfare is served by one or the other.
Truthfulness is, therefore, primary in the mores. It does not proceed
from the religion, but the religion furnishes a sanction for the view
which prevails in the mores. Oaths and imprecations are primitive means
of invoking the religious sanction in promises and contracts. They
always implied that the superior powers would act in the affairs of men
in a proposed way, if the oath maker should break his word. This
implication failed so regularly that faith in oaths never could be
maintained. Since they have fallen into partial disuse the expediency of
truthfulness has been perceived, and the value of a reputation for it
has been recognized. Thus it has become a question whether a true
success policy is to be based on truth or falsehood. The mores of groups
contain their answer, which they inculcate on the young.

+714. The clever hero. Krishna.+ The wily and clever hero, who knows
what to do to get out of a difficulty, or to accomplish a purpose, is a
very popular character in the great epics. In the _Mahabharata_ Krishna
is such a hero, who invents stratagems and policies for the Panduings in
their strife with the Kuruings. The king of the latter, when dying,
declares that the Panduings have always been dishonorable and tricky,
while he and his party have always adhered to honorable methods.
However, he is dying and his party is almost annihilated. The victors
are somewhat