one hand, anxious, nay, impatient, to free their country from the incubus which has hitherto weighed it down, they have, on the other hand, resisted all attempts to introduce any radical changes in the conditions under which they live.

THE PROGRESS OF SCIENCE NOT CONTINUOUS

Superior as the Anglo-Saxon is, both physically and mentally, to his conqueror the Latin, his mind is at present incapable of grasping the whole of his science. Hence, we see that, while a student of any one branch of our science strives energetically to introduce reforms, which his studies prove to him should be beneficial, he strenuously opposes the introduction of reforms proposed by the student of some other branch of science. Thus history shows us examples of two reformers each striving to reform abuses while each one is denouncing the other as a charlatan or something worse. In the earlier stages

of the evolution of our science this attitude was more frequent than it is now. During the past century our science has undergone so great a development that the public begins to realise that it forms a complete whole, one part of which dovetails in with and supports every other part. But it has not yet been generally recognised how completely this science belongs to our race and to our race alone. Hitherto it has been the custom to speak of the progress of science as though it had been continuous. Even those who call themselves evolutionists trace the growth of religion, of language, of literature, and other branches of science, in such a manner as to convey the idea of continuity. Thus when a philosophical fact is announced, some scholar informs the public that the idea is to be found in some one or other of the Greek writers, while, if the discovery is a mechanical one, it is said to have been elaborated from some ancient form common

in China thousands of years ago. Sometimes these assertions are made jestingly, but this is not always apparent and the public is consequently deceived. Now it may be at once admitted that science does not belong to any one race. We may go back long anterior to the Greeks for the germs of some of our philosophy, and to the Chinese for those of our mechanics, but inquiry will convince us that, although the Greeks and Chinese received the germs of their science from older races, they took these sciences and stamped them with their racial characteristics. And thus it has been with our race, the Xanthochroi. The older races developed such branches of science as commended themselves to their minds and developed them to as high a degree of excellence as their mental capacity permitted. Then a younger and mentally stronger race took these sciences and carried them forward to a still higher stage of perfection. The Anglo-Saxon derived his knowledge of the older science almost exclusively from the Greeks and Latins because he had been so completely under the control of the Latin that he refused to go to other races for knowledge. We have had the Jews, for instance, among us for generations, but we know nothing of the Jew except what we have learned of him from the Latin, and yet we know that the Greek and Latin rejected the science of their own race and based their religion on Jewish science.

EACH RACE LEARNS FROM AN OLDER RACE

In the early years of the present century it was commonly said that the only perfect science was mathematics. This science was not perfected by the Greeks or Latins, although the knowledge of it came to the Anglo-Saxon through Greek or Latin sources. In fact, the more closely we examine the sources of our modern science the more we are convinced that our debt to the Greek and Latin,

large as it undoubtedly is, is very much smaller than it is generally believed to be. Had the Anglo-Saxon not been so completely dominated by the Latin as he has been, he would have gained his knowledge, perhaps directly, from other ancient races instead of receiving it through the Greek or Latin, and in that case it would not have been distorted as it has been by the medium through which it came to him. Thus we see that while science as a whole belongs to mankind generally, each of the great races has adopted certain branches and has made them its own, developing them to as high a degree of excellence as the spirit of the race allowed. The Xanthochroi have apparently united all branches of science and have already developed them to a higher degree of excellence than any of the older races, and the evolution, so far from having been continuous from the early efforts of the primitive savage to the present time, has been advanced by well-marked stages, the latter of which are easily discernible and afford us a basis for estimating what the earlier stages may have been.

HOMOGENEOUSNESS OF MAN

The life of a race is comparable with that of an individual. Races are born and pass through their infancy, during which they learn from older races. As they grow to maturity they evolve a philosophy of their own, based more or less on the philosophies of the races with which they have been in contact for longer or shorter periods. During this stage of childhood the race is under the influence of an older and more matured race, but as it develops its peculiar mental attributes it gradually frees itself from this influence and establishes a religious and social system for itself. When this system has been perfected according to the racial ideal, the race gradually loses its vitality, it ceases to be active and lapses into a

stationary period-as the Australians, American Indians, Chinese and other ancient races have doneand thus it continues until it is compelled to give place to a younger and more vigorous race, when the older race gradually dies out and is no more heard of. In the following chapters I shall endeavour to trace out the evolution of the Anglo-Saxon on these lines. The evidence is scanty and I am compelled to rely very largely, too largely perhaps, on the results of my own observations, and it is for this reason that I desire the public not to depend too implicitly on the deductions I may draw from this evidence. Much of what I say will appeal to every Anglo-Saxon as true, and each one may take this as reliable without fear of the consequences; but every individual should pause before he or she accepts what appears doubtful to his or her mind until it is confirmed by some competent scientific authority. It is not because I believe what I have written myself that it is necessarily all true in every detail. Even such accurate and logical observers as Mill and Darwin did not formulate their theories alone and without assistance, and in both cases some slight errors have been corrected by more recent inquiries. My work will in no way compare with theirs either for magnitude or accuracy, but I believe that the main facts are true, and that, whatever errors there may be in details, the theory I have founded on them will be no more affected than the theory of evolution has been by the slight corrections made in Darwin's work, or the additions which have been made in political science since Mill wrote have affected their theories. The evidence I shall advance may perhaps enable us in the future to take a larger view of humanity than has been possible in the past. Perhaps I may be permitted to illustrate my meaning by an allegory. If you stand near a fence, which stretches across the plain as far as the eye can reach, you see that between the two posts nearest to you there is a wide space or panel fitted with railings or

palings. The next panel is somewhat foreshortened and looks smaller, and each succeeding panel looks smaller still, until, at only a short distance away, the panels disappear, and you see only a long line of posts. Farther away still the posts blend together until you can scarcely distinguish them, and the line ends in obscurity. This represents our view of humanity; but, as we know when we look at the fence that there are panels, even in the far distance, very similar to the one close by, so we know that, even in those races which have died out and left no name behind them, there were human passions, aspirations, ambitions, loves, oppressions, miseries, even as there are to-day among the Anglo-Saxons. If, therefore, we can trace out with scientific exactness the history of the Anglo-Saxon, we may perhaps estimate far more accurately than has hitherto been possible what the histories of other and older races have been. But, as I have said, the Anglo-Saxon does not represent a true race, but a mixture, and therefore we have to study in the first place the characteristics of the races which go to make up this mixture.