and principles of their systems demanded. How Christianity found the belief, dead but with a name to live, unannihilated by the vehement denials of Lucretius, unproved by the balanced but unpersuasive periods of Cicero, ridiculed by the mocking descriptions of Lucian, impotent amid the dissolution of the old religions; what Christianity made it, a living and commanding faith, indissolubly bound up with the facts and doctrines she sent like a glorious constellation into the dark and almost starless heaven; its varied fortunes within and without the Church during the eighteen Christian centuries; its position to-day in the face of the science that threatens it from the side of matter and the philosophy from the side of mind; its claims upon life; its reasons against doubt and denial;—these, however inviting, are too extensive subjects to be handled here and now. For what is the inalienable property of humanity we need not fear. The revelation of God is coextensive with man, and though obscured in the individual, now by culture and now by barbarism, lives and lightens in the race. Meanwhile this essay cannot more fitly close than in the words of the great prophet of the belief whose history it has tried through two short cycles to follow*:—

αν

̓Αλλ ̓ ἄν ἐμοὶ πειθώμεθα, νομίζοντες ἀθάνατον τὴν ψυχὴν καὶ δυνατὴν πάντα μὲν κακὰ ἀνέχεσθαι, πάντα δὲ

ἀγαθά, τῆς ἄνω ὁδοῦ ἀεὶ ἑξόμεθα καὶ δικαιοσύνην μετὰ φρονήσεως παντὶ τρόπῳ ἐπιτηδεύσομεν, ἵνα καὶ ἡμῖν αὐτοῖς φίλοι ὦμεν καὶ τοῖς θεοῖς, αὐτοῦ τε μένοντες ἐνθάδε, καὶ ἐπειδὰν τὰ ἆθλα αὐτῆς κομιζώμεθα, ὥς περ οἱ νικηφόροι περιαγείρομενοι, καὶ ἐθάδε καὶ ἐν τῇ χιλιετεῖ πορείᾳ, ἣν διεληλύθαμεν, εὖ πράττωμεν.

THE PLACE OF THE INDO-EUROPEAN

AND SEMITIC RACES IN HISTORY.

PART I. COMPARATIVE PSYCHOLOGY AND THE

PHILOSOPHY OF HISTORY.

II. THE RACES IN CIVILIZATION.

III. THE RACES IN RELIGION.

IV. THE RACES IN LITERATURE AND PHILO

SOPHY.

PART I.

COMPARATIVE PSYCHOLOGY AND THE

PHILOSOPHY OF HISTORY.

MAN

I.

AN is, as it were, the condensed secret of the universe. As he is concerned with every science, every science is, directly or ultimately, concerned with him. The interpreter of Nature can fulfil his office only by the interpretation of himself. Man interpreted is Nature interpreted; and as he can realize manhood only in and through society, an adequate interpretation of man involves an adequate interpretation of society. But society is not simply present, contemporaneous, is the daughter of the past, the mother of the future, inheriting that she may augment and transmit the creative and plastic forces that find in men perishable, in their institutions and works permanent, forms. And so, as the product of many