greens, 'I guess if we had a course like this over in our country we'd have water to all the greens if we had to take it out in pipes of gold.' Twenty years ago America did not play golf at all, although there were courses for many a year before that in Canada; but, when she did take to the game, she showed a nationally characteristic zeal in its pursuit. She has learnt it so well that she was able to send one of her players over here, who won our amateur championship from all comers. In professional golf she has not done so well, for our own professionals always seem to have the better of native talent when they go to America. We may note some curious facts of a like kind in the comparison of English, Scottish, and Irish golf. Only once has our English amateur team beaten the Scottish, yet our English professionals more than hold their own against the Scottish professors. The Irish amateurs of the male sex are never (or hardly ever) able to win their championship, which they throw open to all amateurs that care to enter; and no Irishman has ever made much of a mark in our amateur championship. Yet the Irish lady players come over and win our ladies' championship. For the moment, though the open champion is an Englishman, Scotland, as seems only her due, is very strong indeed at her own game, as played by either sex. It has been said that thirty years ago the man who travelled in England with golf-clubs was a subject of wonder and even of some suspicion. Now it would probably be very difficult to find any part of the globe where the natives, if there are any, have not seen a golf-club. Every European country has its courses; there is a regular chain of links along the Riviera. Every English colony has its club or clubs as a matter of course. Whether for better or worse, there can be very little question of the fact that the royal and ancient' game of Scotland has so made its way into favour with the world that it is more widely played than any other; that more time and money are spent on it; and that it has done more than any other game of this or any other time to alter the habits and affect the fortunes of mankind. HORACE G. HUTCHINSON. Art. 6. THE RISE OF THE NATIVE. 1. East India (Advisory and Legislative Councils). Proposals of the Government of India, etc. Government Bluebook, London, 1908; and the Government of India Gazette, Calcutta, November 15, 1909. 2. Les Grottes de Grimaldi (Baoussé Roussé), etc. By Dr Verneaux, and others. (A description of prehistoric Negro, Cro Magnon, and other human remains in southern France). Imprimerie de Monaco, 1908. 3. The Basis of Ascendancy. By Edgar Gardner Murphy. (Dealing with Negro problem in the United States.) London and New York: Longmans, 1909. 4. The Basuto. By Sir Godfrey Lagden, K.C.M.G. Two vols. London: Hutchinson, 1909. 5. The Real India. By J. D. Rees, C.V.O., C.I.E., M.P. Second edition. London: Methuen, 1909. 6. The Gateway to the Sahara. By Charles Wellington Furlong. New York: Scribner, 1909. 7. Great Britain and the Congo. By E. D. Morel. London: Smith, Elder, 1909. 8. The South African Natives. Their progress and present condition. Edited by the South African Native Races Committee. London: Murray, 1908. And other works. THE Native problem probably began to present itself to the mind of the then predominant human type as far back as twenty thousand years ago, or whatever was the approximate date at which Neolithic man, forced to emigrate from his original home of development in Europe or Asia, impinged on the territories occupied by the Palæolithic savage, or even, it may be, districts in which still lurked the gorilla-like type of the Rhine valley, of France, Spain, Belgium, and the Carpathians. * This type, first made known to us by the human remains in the Neanderthal cavern, is by some authorities regarded as a distinct and more primitive species of man-Homo primigenius. The recent discoveries in the Corrèze (South-central France) and near Heidelberg have greatly added to our information regarding this very primitive development of the human genus. It is styled 'gorilla-like' because of the superficial resemblance to the skull of the gorilla in the great superciliary arches above the eyes; but its distance from the gorilla may be judged from the fact that the cranial Neolithic man, with his greatly improved stone weapons and his superior intellect, soon conquered the Paleolithic savages, and probably had no scruple in taking from them their feeding grounds, their game preserves, or their more commodious caverns; but, being human, he had sometimes to ask himself if he should always slaughter the inferior race when it was in his power to do so, or if he should spare any of them to be wives or slaves. Neolithic negroes, without much stretching of the analogy, may be said still to live in tropical Africa and to prey on the more barbarous tribes, which are in a condition more or less analogous to that of Palæolithic man in Europe twenty or thirty thousand years ago. What do they do in such cases? If, as in the basin of the Congo and the hinterland of the Cameroons, or the recesses of the West African forests, the clever and warlike Neolithic negroes are cannibals, they eat their male prisoners of war and the less comely women and children. But the young women are almost invariably spared to become the wives of the invaders, while the boys are trained as household slaves, or even as recruits for the army. Thus in modern Africa, as in ancient Europe and Asia, the invasion of the territory of the inferior race by the superior leads inevitably to a great mixture of blood, a levelling up and a levelling down, a compromise as regards languages, laws, and religion. At the same time the conquering race shows but little pity for the conquered, and no scruple whatever in depriving it of all the property movable and immovable that the conquerer is able to clutch and defend. The first doubtings as to the ethics of this questionthe right of the invader and conqueror to deal as he pleased with the possessions of the person or the race that hid its talent in a napkin-probably arose in the mind of some Aryan of temperate Europe or Asia, some thinker emanating from that most godlike development of the white man-godlike or demi-godlike in the consciousness not only of its own tribe or clan, but in the humble or the unwilling acquiescence of the black-haired and dark-complexioned races. Aryans of this Nordic race, capacity of the male skulls of Homo primigenius is an average 1200 cubic centimetres, whereas the greatest recorded cranial capacity of the male gorilla skull is only 573 cubic centimetres. descending on India from a possible home in Russia, ruled as demigods over a Negroid, Australoid India, but had little pity for the rights of the native.' Still, the idea of justice and clemency towards those of inferior endowments went on fermenting in Aryan brains till it found its first known expression through the teaching of Buddha, of that Indian prince-possibly of very marked Aryan origin-who was a kind of foreshadowing of Christ, and whose teaching is a singular, though imperfect, parallel to the ethics of Christianity. But until the Christian religion came into being, there was probably no organised expression of this deliberate revolt against a pitiless law of nature-the survival of the fittest, the unquestioned right of the race or tribe superior in physical and mental endowment to take full advantage of its conquests; only to save the conquered and inferior race from utter extinction in so far as some of its members might be useful as slaves or pleasing as concubines. The ethics of Christianity, when they are based as nearly as possible on the teaching of Christ, and have not been corrupted by cruel crusaders or specious ecclesiastics, have formed a gospel of pity, have meant a tendering of the hand to the feeble in mind or body, the curing of the sick, the sparing of the deformed, the education of the backward, the enunciation of equal rights on the part of all races of man whether they were black-haired or yellow-haired, pink-cheeked or bronzeskinned, naked and barbarous, or clothed and civilised. Christianity has been a 'flying in the face of Providence.' It is rapidly becoming a cosmic force of great importance; and it is difficult for the unbiassed philosopher to say whether it is tending towards the general improvement of humanity or is acting as a drag on progress. What but the spirit of Christianity keeps a decent European or American nation of white people from dealing pitilessly with an inferior race whose existence is a bar to the acquisition of wealth or colonisable territory? If they were beasts of the field-bison, buffalo, rhinoceroses, elephants, lions, or tigers-they would be forthwith destroyed by shooting parties or strychnine; although from the bosom of Christianity— 'sweet St Francis of Assisi!'-a spirit of compassion and indulgence for beasts and birds is arising, and is likely to shape man's future policy towards the other vertebrates. As it is, we shrink from such actions with very real horror, or at any rate that affectation of horror which is in itself a concession to the Christian spirit. 6 We now realise that there are few parts of the world where the white man cannot exist as well as, or better than, any other race. There is many a fair land occupied by Amerindians, by negroes, or by Asiatics, which would serve admirably as the future home of millions of white people. What restrains any one of the great white nationalities from sending expeditions to such a land to take it over and to oust or to slay its present inhabitants, who could not in the long run resist the white man's weapons, discipline, and science? It is common decency,' the feeling that it would be a horrible crime, in the eyes of some people a crime that God would punish, in the vernacular of others, a beastly shame'; in any case, an offence against the code of all civilised men and women, including many who are not Christians, either ostensible or real. One nation, perhaps one little nation, without a colony or a field of exploitation, might wish to do so, but would be restrained by a respect for international public opinion. In Britain, for example, we might feel that we possessed the means and the careless permission of Europe to take away the land of some small people and confer it on offshoots of our own race, but (apart from other considerations) we should have too anxious a care for our good name in the opinion of the Christian world to make any such use of our power and privileges. In short, an international conscience has come into being, based to a very great extent on the teaching of Christ and the ethics of Christianity, and has, since the very beginning of the sixteenth century, operated to redress the balance between the overwhelmingly powerful white peoples of Europe and the almost defenceless backward races of the rest of the world. Had it not been for the Spanish bishops-Las Casas and others—and for the order of the Jesuits and of the Dominicans, the destruction of the Amerindian peoples in Northern, Central, and South America, and in the West Indies, would have been almost complete; for the Spaniards and Portuguese of the sixteenth and seventeenth centuries were as recklessly cruel and rapacious |