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side of things, I think, has given our race its dominion over matter; the want of it has caused the African to be notably behind us in this, and far behind those Asiatic races who regard matter and spirit as separate in essence, a thing that is not in the mind either of the Englishman or the African. The Englishman is constrained by circumstances to perceive the existence of an extra material world. The African regards spirit and matter as undivided in kind, matter being only the extreme low form of spirit. There must be in the facts of the case behind things, something to account for the high perception of justice you will find in the African, combined with an inability to think out a pulley or a lever except under white tuition. Similarly, taking the true Negro States, which are in its equivalent to our Thirteenth century, it accounts for the higher level of morals in them than you would find in our Thirteenth century; and I fancy this want of interest and inferiority in materialism in the true Negro constitutes a reason why they will not come into our Nineteenth century, but, under proper guidance could attain to a Nineteenth century state of their own, which would show a proportionate advance. The simile of the influence of the culture of Rome, or rather let us say the culture of Greece spread by the force of Rome, upon Barbarian culture is one often used to justify the hope that English culture will have a similar effect on the African. This I do not think is so. It is true the culture of Rome lifted the barbarians from what one might call culture 9 to culture 17, but the Romans and the barbarians were both white races. But you see now a similar lift in culture in Africa by the influence of Mohammedan culture, for example in the Hausa States and again in the Western Soudan, where there is no fundamental race difference.