selected for this segregation, was an oasis in the Arabian desert. Here the colony was watched with care, and guarded as far as was possible, from admixture with lower races. But this was not entirely avoided, for some of their number intermarried with a neighbouring Lemurian tribe, to the inevitable deterioration of the type. The Manu therefore effected a further segregation, from those still untouched by the infusion of the Third race blood, and caused them in turn to migrate to the shores of the Central Asian sea, which then occupied the site of the present Gobi desert. time all went well, and in due course the Manu Himself, incarnated as leader and teacher of the growing community, transmitted to His heirs the "appropriate characteristics, the continuation of which, under the law of heredity, should constitute the beginning of the new race." This When its first sub-race was well established, a handful of its members were sent back to Arabia to Aryanise the descendants of the original segregation, who by that time had grown into a collection of large and powerful tribes. By slow degrees the new blood permeated the nomad clans, and thus it comes to pass that the later Semites, though retaining much of their old physical type, are truly Aryan, and in fact formed the second Aryan sub-race. A curiously perverted recollection, however, of the fact that their ancestors had been a "chosen people," led one small branchlet of the originally segregated Semites, to decline altogether the admixture of the newer and nobler blood, and to this day the Hebrews look back with pride to their far-off tradition of a chosen and peculiar people! Such is the history of the birth of the Jewish race, who thus constitute a sort of link between the Fourth and Fifth root-races. Descended from individuals who formed part of this original colony, they have, through persistent intermarriage, accentuated the keenness of intellect which formed their chief characteristic, at the time of the segregation, but they naturally want the qualities transmitted by the Manu, the qualities that give to our Aryan race its dominant and progressive character. CHAPTER XI IDEAS OF GOD THE underlying unity of the world's religions has been traced through the various ceremonies, sacraments, and dogmas, but the object of this work would scarcely be accomplished, without also demonstrating the similarities in the moral teaching, which each religion in turn has inculcated. In spite of the necessarily wide variation in the standard of ethics, in different lands, and at different stages of the world's progress, the marked resemblances of the religious teachings will supply still further evidence in detail, while the foregoing chapters have already indicated the general trend, for in every one of man's religions, may be apparent the consciousness of sin and evil, and the need of some higher and better life. On approaching the subject of Ethics, we have unfortunately to face the fact that literary records of all the great religions are not available, and in such cases the traditions handed down, or the description of the rites that were practised, form the only material from which inferences can be drawn as to the character of the teaching. On some of the long-buried tablets of Nineveh and Babylon, there have, it is true, been found hymns to the gods, and texts dealing with cosmogony and magic, but those which have so far been deciphered, deal mainly with historical events, or with the minutiae of private life. Concerning the ethical ideas of Mexico and Peru, we are equally in the dark, while the sculptured records which alone remain in these countries, give no such hope of further light, as do the still undeciphered inscriptions of Babylon. So too with the Celtic and Scandinavian faiths: some few literary records of these may be found, but they are embodied in works written in Christian times, works therefore which probably reflect Christian ideas, and much scholarly labour will have to be expended on them, before we can be certain that the ideas of the ancient faith, have been disentangled from the new. Of the other great religions, however—and they form the majority-the records are ample, and in some cases so voluminous, as to render the search through the ancient scriptures no inconsiderable task. The great subject of Ethics will naturally divide itself under two heads. The ideas which men in different ages, have held about deity, will first be dealt with, while the ethical teaching in its stricter sense, will be reserved for the following chapter. That favourite theory of Anthropologists, the evolution of the idea of God from ghost or ancestor-worship, has received, let us hope, its death-blow, for Lang's last great work is a scholarly vindication of the innate idea of true religion and worship in the heart of man. "We meet," he writes, "among the most backward peoples known to us, among men just emerged from the palæolithic stage of culture, men who are involved in dread of ghosts, a religious Idea which certainly is not born of ghost-worship, for by these men, ancestral ghosts are not worshipped. "In their hearts, on their lips, in their moral training we find, (however blended with barbarous absurdities, and obscured by rites of another origin,) the faith in a Being who created or constructed the world; who was from time beyond memory or conjecture; who is eternal, who makes for righteousness, and |