Church has in some respects and in some times and places mitigated slavery, slave emancipation has been a triumph of secular statesmanship.—The Mediæval Church has been over-praised for its services to learning. Its real object always was to save the soul, not to inform the mind.—The great extension of primary education in modern times is an. achievement of secular statesmanship, and has been repeatedly and violently opposed by the Churches.—The State has superseded the Church in its hold on popular imagination by the great benefits it assures its members.—In some instances the morality of the State is higher than that of the Churches; for instance, in the treatment of women and children and dumb animals.—The feeling of the industrial classes for industrial organisations is not likely to supersede national feeling, and industry is likely to be restricted within national limits.—The nation is bound to remain the unit of political society, because the interests and feelings of different races and countries are too discordant to be harmonised under a central Government.—The modern State does incomparably more for men and women than ancient forms of society attempted, and ought to inspire deeper reverence and love.—In return for its services it is entitled to demand a more complete surrender of selfish personal interests.
The argument thus far has attempted to show that what we now call the higher races will not only not spread over the world, but are likely to be restricted to a portion only of the countries lying in the Temperate Zone; that under the pressure which will be increasingly felt as outlets to trade and energy are closed, State Socialism will be resorted to as the most effective means of securing labour from want; that great armies will need to be maintained; that the population of cities will grow in number year by year; and that in proportion as the State's sphere of activity is increased will the indebtedness of the State increase also in every civilised country. Whether this condition of things will be good, tolerable, or bad, must depend very much on the spirit in which the community takes it. If we compare the description in Thucydides of the state of Athens during the Peloponnesian war and that in Synesius of a Roman provincial city, surrounded
