Chapter 7
Civilizations That Have Perished Through Contact With Colored Races: China, Mexico, Peru

The cultures of the Caucasian race that have receded as a result of absorption of the blood of colored races may be enumerated, in part, as follows: In Africa: Egypt, Abyssinia, Nigeria, Uganda, Mashonaland, the northern Littoral. In Asia: India, Babylonia, Persia, Cambodia, Ceylon, Java, New Zealand (Maori), Polynesia, Northern China, Korea, Japan (early). In Europe: The southern provinces of Portugal, Spain, and Italy; Greece, and the Balkans. In America: Mexico, Yucatan, and Peru in early times; Haiti, and portions of the equatorial mainland, within the past hundred years.

Civilizations may have been overthrown by armed invasions, but if the victors were of the same race as the vanquished they assimilated the vanquished or were assimilated by the vanquished, and the world did not suffer a permanent loss. Greek culture was appropriated by the Roman conqueror, Roman culture by the Germans, and Holland's high place well filled by the English.

It is not when the fit replace the fit that civilization suffers irretrievable loss, but when the fit is replaced by the unfit. It is not when a creative people succumb to the forceful measures of a people of their own race that culture decays, but when a creative people are submerged by a non-creative people.

As a result of recent developments in anthropology and allied sciences, we may conclude that all civilizations have arisen from the white race. It is the Caucasian who has shown cultural capacity in such measure as to deserve to rank as "civilized." The cultures of ancient Egypt, Babylonia, Phoenicia, India, Greece, and Rome; of modern Europe, the Americas, Australasia, and South Africa have been without question attributed to the white man. Keane, speaking of the Caucasians in relation to the higher human achievements, says, "Such is the dominant position of this the highest of the Hominidae, which seems alone destined to a great future, as it alone is heir to a great past. All the works of man worthy of record have, with few or doubtful exceptions, emanated from the large and much convoluted brain of the white Homo Caucasicus."

There remains three important cultural centers to be considered; those of ancient China and of the pre-Columbian civilizations of Mexico and Peru. We will now attempt to determine the relation of the early white man to these civilizations.

Early Chinese civilization so nearly resembled that of Babylonia as to cause some scientists to hold that the Chinese moved en masse from the regions adjacent to Babylonia. As research progresses those inventions which were once accredited to Chinese ingenuity are one by one being traced to the Caucasian. The Chinese ability to hold but not advance his culture has been explained on the probable basis that the Chinese suffer arrest of mental development a little later in life than do the Negroes. The latter's precociousness in childhood and relative stupidity in manhood is a trait characteristic of that race in all of its widely divergent branches.

A non-creative race, whose progress depends upon assimilating the progress of others, may nevertheless show high sustaining qualities. The culture imparted to them will not, of necessity, depart immediately upon the passing of the creative breed to which they are indebted, and the imparted culture is likely to have long lease of life if the non-creative race be yellow rather than black; for the yellow man represents a higher intellectual development than the black. Add tot he yellow man's potentiality the additional capacity derived from a cross breeding with the white, and it would seem that one might safely infer that such a mixture would retain the white man's culture, at least in its rudiments, throughout many generations. Such hybrids will not continue the development of the culture of their white ancestors, for the white man himself is not of such intellectual qualities that his offspring from union with non-white are able to rise to the white man's culture level.

We do not have to rely merely upon the question of Chinese origin in Mesopotamia to prove Caucasian influence in China, for we have more easily ascertained knowledge that such is the case. Manchus, Mongols, Koreans and Japanese are admitted to be partly Caucasian, the mongrel descendants of a neolithic, and possibly also a paleolithic movement of the Caucasian across northern Asia.

The presence of the early white man in central and east central Asia is now recognized by ethnologists. Deniker in his Races of Men, p. 363, says:

"Southern Siberia, the Kirghiz steppes, north and northwestern Mongolia are covered with stone circles, barrows, tumuli, menhirs of every form, with burial places in which are found objects in wood, bone, bronze, copper, iron. The skulls which have been taken from some of these burial places, in the upper valley of the Hanssei, are dolichocephalic; the plaster mortuary masks found in the same region by Adrian of present a type somewhat European." (See also The Passing of the Great Race, by Madison Grant)

Early Chinese records refer to blond tribes, and there yet remain tall, fair-skinned, blue-eyed, individuals in Manchuria and Korea, the racial outcroppings of the early Caucasian. China has been ruled by these northern mixbreed tribes for many centuries. The Great Wall of China was built to preserve China proper from the predatory incursions of these hybrid Caucasians. The rulers of China, of course, will have constituted the upper class; and it is from this class that Chinese higher culture issued. It is apparent that the Caucasic element in China would do for that people what it has done for all other colored races, that is impart to them a culture which in its first stages would be progressive, and in its later stages dwarfed, as the Caucasian blood became submerged. This will account for the fact that Chinese civilization was more creative in its earlier stages. The Chinese were a more progressive people twenty centuries ago than when the modern Europeans reached East Asia.

Whatever the difference of opinion as to the western origin of the Chinese, it will not affect our thesis, which is that Chinese higher culture, in common with the higher culture of other colored races, was imparted, in the early period as at present, through Caucasian influence. But the blood of the white man has not, in China, as it has not in any other instance raised the mongrel to the level of progressive culture. "They seem in some respects to be almost as incapable of progress as the Negroes themselves, the only essential difference begging that the arrest of mental development comes later in life for the yellow than for the black. Meanwhile it may be pointed out that Chinese culture has been stagnant since the early historic period, despite many impulses from within and without to shake off the chronic state of lethargy in which the nation seems to vegetate. The late Terrien de Lacuperie has advanced many arguments to show that, before reaching their present homes in the Hoang-ho and Yang-tse basins, the primitive Bak tribes had long been in contact with the civilized Akkads of Babylonia. Hence they reached China already a somewhat cultured people, with knowledge of letters, astronomy, and various industrial arts.

In their new environment they continued the development up to a certain point, after which; that is, throughout the greater part of their historic life, they have mostly remained at a standstill, and even now find the greatest difficulty in assimilating Western ideas. This inert mass of semi-civilized savagery offers a dead resistance to all outward pressure, even at the period of the national stability more than once overthrown by a few rude Tartar hordes. Their religion remains a system of cold moral precepts, combined with the old shamanistic superstitions, beneath a veneer of Buddhistic ceremonial, ancestry and spirit (Daemon) worship.

Their astronomy has scarcely advanced beyond the astrological state, while their medical art continues to be a hopeless mixture of superstitious practices, absurd nostrums, and a few grains of common sense. Excessively courteous among themselves, they are rude and aggressive toward strangers, with a deep-rooted contempt and even hatred for foreigners and all their ways. On the other hand, the Chinese, although reckless gamblers like all the Indo-Chinese and Malay peoples, are naturally frugal, thrifty and parsimonious, which combined with great staying power and capacity for enduring hardships on poor fare, makes them formidable competitors with the western nations in the labor markets of the world." (Ethnology, A. H. Keane, pp. 322, 323.)

The "Yellow Peril" is not so much that of armed aggression as of economic superiority based upon low standards of life, and, ultimately, of blood admixture of yellows with whites to whose lands the yellows incessantly clamor to migrate.

Now let us turn to the civilizations of Mexico and Peru, which the Europeans found in slow decay when they explored these countries four centuries ago.

We have sen that roads to America were open to migrants from Asia, and perhaps Europe, at an early age. Stone age migrations of the white man had carried him across northern Asia to Japan and across southern Asia to Polynesia. Did the white man reach America? There yet remain some ethnologists, chiefly American, who confidently assert that the cultures of Mexico and Peru had independent origin, that they grew up in America as similar cultures grew in Asia and Europe. For our purpose, we are not concerned with the local origin of the cultures nor with the imparted influences, if there were such. Behind every culture there is a race, and the matter that concerns us is the determination of the race that produced the cultures.

All will admit that the American is derived in whole or in part from Asia. There is an unquestioned Mongolian strain in the Indian. Is the Indian wholly Mongolian or is he partly Caucasian? Let us ask those who maintain that the civilizations of early America were evolved locally by the Mongolian, who long before had reached America, whether, if the Mongolian element in eastern Asia could reach America, there is any inherent improbability that the more aggressive Caucasian of that region could also have managed to cover the same route? The cultures of Mexico and Peru were Caucasian-like, and the Caucasian was as close to the western world as the Mongolian. Those who maintain that the American cultures were locally evolved and simply represent a stage in human progress, are burdened with the necessity of showing that it is improbable that the early whites of Asia would cross as did the yellows, and, further, by the difficulty of explaining why the yellows developed a Caucasian-like culture in America, but not elsewhere.

The way before the Caucasian was easy and enticing. It was peopled by inferiors that the Caucasian's race-long history had taught him he could subdue and enslave. Did the Caucasian not follow the colored to America as he did to central Africa dn southern Asia, everywhere eventually inter-breeding with those whom he had conquered? Caste, or some such social prohibition against blood admixture, preserved the early Caucasian for a time in Mexico and Peru, as it did in India and Uganda; but caste has never permanently preserved a breed. The civilizations of America were crumbling when the Spaniards came, and there were aristocracies exhibiting unmistakable evidences of a breed differing from the mass of Mongoloids over whom they ruled. In India, the mongrel Aryan aristocracy shows clearly that it is in part Caucasian, and the same may be said of many ethnic groups, where the white man has produced a culture and suffered its loss by interbreeding with non-white races.

Those who oppose the theory of the Caucasian origin of the civilizations of Central and South America in reality ask us to believe that the yellow turned megalithic architect in America! That here, but nowhere else in the world, he built mighty pyramids as did the whites of Egypt! That here, but nowhere else, he evolved a religion like the whites of India, the Mediterranean shores, and East Asia! That the creative elements in the pyramid builders of Mexico and Peru were highly specialized Mongolians with out the slant eye and short nose, who, in some way not explained, acquired these non-racial characteristics and, in some way equally mysterious, aped the spiritual and material culture of the white race. The great stone architecture of Mexico and Peru rivals, if it does not excel, the mighty works of Egypt. There is striking similarity in design. (Read the Secret of the Pacific, by C. Reginald Enoch, or the articles on Mexico and Peru in the Encyclopedia Britannica. These references will give a summary of the arguments in favor of the theory of Caucasian origin of the cultures of early America.) The remarkable similarity between these cultures and those of the white man elsewhere are explained away by certain Americanists, such, for instance, as Brinton, who says that the similarities have arisen from "certain fixed relations of man to his environment, and therefore are of little value in tracing ethnic affinities." When the Americanists show that the use of steam as an industrial power in Japan "has arisen from a certain fixed relation of man to his environment," that the electric lights of Victoria Nyanza, the use of "wireless" on Tanganyika, the Andean railways of South America and the steamers of the Amazon have arisen from "certain fixed relations of man to his environment," the more valuable will their studies become. The truth of the matter is, that the Caucasian has undoubtedly originated every high culture of whose origin we are certain; and of cultures whose origin is in doubt there is evidence of dat and authority accrediting them to the white race.

We are prepared to admit that the coming of the Caucasian type to the New World is of great antiquity, but, however great the lapse of time between the coming of the Stone Age Caucasian and the arrival of those armed with iron helmet, sword and gun, the first white migrant in his intellect and race type was already conditioned to development along race lines. We must not ignore the persistence of race type. The races physically and intellectually are today very much as they were at the beginning of the age of metals. Our advancement has not been evonolutional as much as cultural. We have acquired the use of steam and electricity and worked them out to man's use in manifold ways. We have learned more of the laws governing health, and have made education more general; but our improvements are due in minor degree, if any, to increase in brainbulk or quality of the individual. We have simply had more light by which our feet may be guided, more knowledge from which to profit.

That there is a non-Mongoloid element in the American Indian is apparent. So Caucasian-like are, or were, some of the tribes, that Alfred Wallace suggested that they came form Europe when that country, Greenland, and much of North America, constituted a single continent. Philologists will endeavor to trace many Indian words, such as, for instance, "Manhattan," through East and Central Asia into Europe, while anthropologists of high standing, like the ever critical Dr. Ales Hrdlicka, are of the opinion that the elements which go to make up the American Indian, in part, may be traced through Asia into Europe. This phase of ethnology is as yet barely touched, and offers a rich field for the student. (See Remains in Eastern Asia of the Race That Peopled America, by Ales Hrdlicka, Curator of Physical Anthropology, United States National Museum.)

The Caucasian has been constituted as such, has been differentiated from the yellow and black races, for so vast a period of time that there is no inherent difficulty in attributing the American cultures to that race, even though it be shown that the Americas were peopled in the Old Stone Age. During the later paleolithic era the races were hopelessly differentiated, no longer plastic, conditioned to development in accord with their inherent capacity and racial trend. So we may well concede remote date in the peopling of America and grant that the Caucasian element was proto-Caucasian, or, if need be, precursor of the Caucasian, if this will satisfy, and yet justly infer that the non-Mongoloid culture of early America, like that of later America, proceeded from migrants of Caucasic type.

We ignore the persistence of type. We ignore the laws of heredity. We imagine that, in one way or another, man of yesterday was detached from ourselves. But he is not to be considered as a thing separate. We are what we are by reason of our ancestors being what they were. If the human family proceeded from a single pair, this common ancestral pair lived untold centuries ago. Man was still young. Climate and other environment were radically different from the present. Differences between the races were determined when man was plastic. The fortunate or unfortunate combination of parental factors from which the races have been evolved was at such a remote period in human history that for practical purposes we may consider the races to have had independent origin rather than separate development after common origin. The changing of Negro to Chinese or Chinese to European is not to be conceived as possible by human agency, for the creation of physical environment, which, acting in conjunction with heredity, is essential to success in such task, is beyond the power of man.

Now, race, that "stiffening in the evolutionary process (See Anthropology, Robert R. Marett, Osxford, p. 62.), let it not be forgotten, extends to mind as well as to body. It is not merely skin-deep." Race not only conditions us to what we are and to what we are to become, but the differentiations in the sub-species of humanity were determined in all their essentials untold ages ago. The absence of man-like ape, with the failure to discover the remains of ape-like man, or even the works of man other than those of late origin, together with the knowledge that the race types which constitute the aborigines may be found in Europe and Asia, have led some ethnologists to conclude that man not only did not originate in the Western World but that his coming thither was during the New Stone Age. (See Early Man in South America, by Ales Hrdlicks)

The Caucasian, the only race that has produced a great stone architecture, turned to such achievements in the New World as well as the Old. The great-stone temples of Peru and Mexico show an astonishing resemblance to those of Egypt. They owe origin either to the Caucasian, who did reach these shores, or to the Mongoloid over whom the Caucasian ruled. Can there be difference of opinion as to the source from which they proceeded?

We have, then, the road to America open to the Caucasian, as well as to the Mongolian. We find a Caucasic type of Indian who, though mixed with the Mongolian, is not more divergent from the true Caucasian than from the true Mongolian. We find a similarity between the higher material culture of America and that of the early white man elsewhere. As yet we have not closely considered the similarity of language, social customs and religion. Capable authorities have claimed to identify the language used in such localities as Mexico with the tongue spoken by Caucasianoids in Asia. In connection with social custom, it has been observed that there is similarity even between the game splayed in Mexico and those known to have been familiar to eastern Asia. (The same designs, patterns and even games are found in ancient Mexico and India and China," article "Archaeology," 11th ed., Encyclopedia Britannica) Alexander von Humboldt declared that the Mexican calendar was essentially identical with the Tibeto-Chinese calendar, and we know, of course, that the latter is derived from the early Caucasian method of reckoning time.

Of this calendar, C. Reginald Enoch (The Secret of the Pacific, p. 112.) says:

It was both a sun-dial and a calendar, such s the Egyptians and the Chaldeans used in the most remote time."

Religious beliefs are unusually persistive. The story of a well-nigh universal flood is wide-spread and has been held for millennia. The Aryan idea of God become incarnate and walking before man for an example for man to follow, is so remote in its beginning that it is lost in antiquity. We are not surprised, then, to learn that the early Caucasian in Mexico and Peru held religious beliefs similar to those of his race in Asia, though he may have been separated form the latter for many centuries.

Common religion is not conclusive evidence of common race origin, we know, for there are both black and yellow Christians, yet the Christian faith arose within and is dependent upon the white race for dissemination. While there are Christians who are not white, yet there being no colored Christians who have not received their religion directly or indirectly from the white race. We may dismiss as uncritical the assumption that similar culture may be evolved by the various races because of common brain structure of the races. Identity of brain structure would be shown by identity of action and reaction under any given environment. Race extends to brain as well as to skin-color or hair-texture. When race lines are crossed there is no common cerebral structure from which similarity of culture may proceed. Nor has there been since the races have been constituted as such.

If we find in early Mexico a religion closely analogous to one known to have been of Asiatic origin, such will imply Asiatic influence in America through the physical presence of Asiatic immigrants or by cultural contact with a Asia, one or both.

Buddhism arose among the mixbreed whites of India and grafted its peculiar tenets upon the prevailing and long since ancient religious beliefs, eliminating some but utilizing others. Let us note the similarity in the soul's progress after death, according to the Buddhists' teaching, and that of the Aztecs of Mexico: (From Anthropology, by A. H. Keane)

Buddhist Purgatory.

  1. Soul wades across the river of death.
  2. Passes between two mountains Pushed together by demons.
  3. Climbs mountains of knives which cut its hands and feet.
  4. Is gashed by knives flying through the air.

Aztec Journey to Spirit Land.

  1. Soul crosses the river of death.
  2. Passes between two iron mountains that clash together.
  3. Climbs mountains set with obsidian knives.
  4. Is beset by these knives blown about by the wind.

There is not space, nor is there necessity, for a separate discussion of the Caucasian origin and mongrel ending of the race stocks that produced the various cultures enumerated at the beginning of this chapter. We have singled out ancient China and America because there is less known of these civilizations and because they were important centers. There is ample evidence that Egypt, Abyssinia, the northern Littoral, Nigeria, Uganda, and Mashonaland in Africa; Babylonia, Phoenicia, India, Cambodia, Java, Ceylon, New Zealand, China, Japan, and Korea in Asia; Mexico, Yucatan and Peru in America, possessed relatively advanced cultures originating from Caucasian peoples, and we have sought to show that the decay of these cultures synchronizes with the gradual absorption of the Caucasian elements by the always more numerous colored races among whom they dwelt.

The causation of the decay of culture is the substitution of the culturally unfit for the culturally fit. Civilization is but the outward expression of peculiar mentality operating upon and in response to environment. A peculiar mentality is the expression of relative peculiarity in brain matter, and any given mentality cannot be but an expression of breed. Mind is dependent upon brain quality and quality, and peculiar brain quality and quantity arise from and are inseparable from race.

When a race is qualified by blood admixture with alien stocks, there is, of necessity, a corresponding qualification of brain matter, and hence, of mentality. We in America must daily bear in mind that amalgamation of races is the ultimate result of race contact. We have give but little attention to race and heredity. Work along these lines has been mainly by European scientists. As for the America public, ethnology may be classified as an almost unknown science, especially so with regard to results following upon the contact of races. Our interest has been in other things, and in those things we have succeeded greatly.

The courage and intelligence which we have called into service in establishing our civilization must be used in its preservation. It may be that we shall be called upon to use still greater courage and ability in the latter than in the former. We have in our midst increasing millions of a culturally inferior race, in the presence of which the white man's civilization has never survived. On our southwestern frontier there are a still larger number of the culturally inferior, wholly alien to our race and institutions, whose presence led the foremost ethnologist of his day (Alexander von Humboldt) to cast the gloomy prophecy, "The United States shall absorb Mexico and crumble to pieces."

Amicable relations with Latin America and the West Indies are drawing to our shores an increasing number of the partly Negro, partly Indian, partly white, who, under disguise of national, rather than racial, designations; Cubans, Puerto Ricans, Peruvians, Ecuadoreans, Venezuelans, Jamaicans, etc., rather than Indian-Negro-Caucasian mongrels, arrive in our midst and intermarry with our white inhabitants. Of late years, south and southeastern Europeans; black-white, and even yellow-white mongrels, are deluging our nation. Negroid Sicily is being transplanted to America.

Beyond the Pacific there arises a grave danger to our institutions. These people left to their own resources are not a menace. They have not initiated a stage in human progress. Their danger to civilization lies in their ability to assimilate the arts and sciences of peace and war, and, by utilization of the white man's culture make their numbers a menace to the white man's progress and ultimately to the white man's existence.

Color problems are permanent problems. They will die only with the obliteration of the color line. If the white man is to remain white, color problems must persist. As long as there is a color line, there will be a color problem. Our future is clouded by such problems. They will not grow less, but ever greater, and our children's children will bear them as intensified burdens.

The history of higher cultures will reveal that all those which are popularly called "civilizations" may be traced in origin to the white race, while the history of the contact of races will reveal that the civilizations of the white man have never survived contact with the colored. We need and must have this knowledge if we are to reverse history.

Notes to Chapter VII
The Relation Of Breed To Culture

Great Britain's far-flung empire and her incessant problems arising from the contact of the races have led British statesmen and scientists to a marked reaction form the conventional attitude of the British people of six or eight decades ago. In the last century, British popular thought, led to a high pitch by the teaching of abolitionists (philanthropists), conceived the colored races to be child races in the process of development. The color problem was considered to be but a problem of color and not one of mentality. The abolitionists taught that the Negro was, to all effects, a white child and should be treated as such, for ere long he would reach maturity, and the color problem vanish as a result of religious instruction and training in the sciences and arts.

The teaching of the abolitionists wrought a revolution in British colonial policy. It created consternation among the colonial English who, threatened with bankruptcy by the abolition of slavery, found their civilization itself menaced by the English doctrine that the races were equal and that the Negro should have equal share with the Caucasian in controlling the British possessions.

While many Englishmen at home were not permitted to vote, suffrage was conferred upon the Negro. In the West Indies, British colonials threatened rebellion, but their numbers were too limited to influence the race equalization policies of the British government. In South Africa, non-slave holding Dutch, together with their British sympathizers, fled from "mad necrophilism." Leaving their settled homes in Cape Colony, they passed into the interior and founded there the Orange Free State and the Transvaal governments.

At a great cost of blood and treasure, the Negro policies of white peoples who dwelt apart from the colored races were forced upon those of their own race who were custodians of civilization among the colored races. After more than a half a century the results of this great upheaval strike us with astonishment, for we find that both Britain and the United States have tacitly abandoned the theory of the equality of races, after having secured its practical application at such cost. British self-governing colonies, upon which the British government forced Negro equalization, have quietly relinquished their charters of autonomy and by such step, escaped co-racial control in these colonies. By placing themselves under control of the British crown, the white colonials have eliminated the Negro as a political factor in colonial affairs, preferring to be wholly subject to distant whites rather than share control with local blacks. Not only have the British abandoned the theory of the equality of races by negative measures, as in the West Indies, but there is a later and more striking development. The constitution of the Union of South Africa expressly limits seats in parliament to "British subjects of European descent" and the Australians expressly deny suffrage to black aborigines. Within the past two decades British opinion as represented in Parliamentary sanction of the fundamental laws of British self-governing colonies, has been completely reversed. The United States has just as quietly and as surely abandoned the Negro police arising as a result of the Civil War.

The change of attitude which has been affected is strikingly observable in the scientific world. The spirit of inquiry and search for facts upon which to base conclusions has led scientists to declare that the Negro is not a child race, that he is not a youthful Caucasian, but a full-grown, black adult, alien to the Caucasian in instinct and tendency. Far from espousing the enslavement of the Negro, the student, basing his conclusion upon the results of the thousands of years of race contact, asserts that the Negro problem is not essentially that of slavery or of freedom, but one arising from the physical presence of the Negro. Whether the Negro be slave of freeman, there will be a Negro problem as long as the two races remain together.

The abolitionist taught that freedom and equality were the solvent for the Negro problem; the slave-owner taught that slavery was the solvent; but the student of the results upon the white race of its historic contact with the black will affirm that neither of slavery nor freedom will solve the problem, but that its only solution is separation of races, with the alternative of ultimate amalgamation of races. Not only has there been a marked reaction from the French theory of equality of races which, appropriated by the English and practically applied, brought hatred and ruin into the Anglo-Saxon world, but there has been a more notable advance. At first the French and German, later the English ethnologists, began investigations which, well worked out, have led them to assert that not merely the races are unequal as factors in civilization, but that there is clear debarkation of cultural values between groups of the same race. They point to the fact that modern civilization is not only Caucasic, but that it is farther restricted by being essentially Nordic. They will tell you that a Nordic (Aryan) people conquered and civilized India, Persia, Greece, and Rome; that just as the Nordic factor in modern civilization is the highest factor, so has it been for many thousand years.

The author would like the reader to realize that he is attempting to deal with our great problems not as a partisan writer, but with the permanency of our civilization in view; that he is not the source nor the chief exponent of the theories here presented. Especially would he like the reader to know that in his opinion, his years of travel and research have not revealed or added a single fact or theory not known to modern science. If there is value in this treatise, such value lies in the bringing to bear upon one theory many of the facts known to specialists at present. With this in view, the following extracts are presented from the thesis of an eminent scientist who has not lived in daily contact with the colored races and consequently escapes the bias usually accredited to those students who have. The quotation is a clear exposition that not race merely, but breed within the race may produce civilization, and that culture may perish with the breed that produces it.

"No individual can acquire a particular characteristic unless the requisite factors entered into the composition of that individual of fertilization, being received from the father or from the mother, or from both, and consequently no individual can pass on to his offspring positive characters which he does not himself possess...The factors which the individual receives from his parents and no others are those he can transmit to his offspring; and if a factor was received from one parent only, not more than one-half of the offspring, on an average, will inherit it...It is only quite recently that prominent horse breeders have come to see that the dam matters as much as the sire...The popular notion that any parents can have any kind of children within the racial limits is contrary to all experience, yet we have gravely entertained such ideas...At various times it has been declared that men are born equal and that the inequality is brought about by unequal opportunities. Acquaintance with the pedigrees of disease soon show the fatuity of such fancies...We, on the contrary, would feel it something of a puzzle if two parents, both mathematically gifted, had any children not mathematicians."

Civilized man, with his increasing power over nature, "invokes these powers for the preservation and maintenance of many of the inferior and all the defective members of his species. The inferior freely multiply, and the defective, if their defects be not so grave as to lead to their detention in prisons or asylums, multiply also without restraint. Heredity being strict in its action, the consequences are in civilized countries much what they would be in the kennels of the dog breeder who continued to preserve all his puppies, good and bad; the proportion of defective increases.

"Genetic research will make it possible for a nation to elect by what sort of beings it will be represented not many generations hence...The time cannot be far distant when both individuals and communities will begin to think in terms of biological fact...To the deliberate intervention of civilization for the preservation of inferior strains there must sooner or later come an end, and before long nations will realize the responsibility they have assumed multiplying these 'cankers of a calm world and a long peace.'

"The extraordinary mentality of the Greeks of the fifth century B.C. has been described by Galton in his Hereditary Genius, a few generations later the display was over...At the end of the sixth century came the reforms' of Cleisthenes (507 B.C.), which sanctioned foreign marriages and admitted to citizenship a number not only of resident aliens but also of manumitted slaves. As Aristotle says, Cleisthenes legislated with the deliberate purpose of breaking up the phratries and gentes. In order that the various sections of the population might be mixed up as much as possible, and the old tribal associations abolished...at the end of the fifth century the strict rule was re-enacted that a citizen must be of citizen birth on both sides, the population by that time may well have become largely mongrelized.

"Some experiments of this kind are going on at the present time in the United States, for example, on a very large scale. Our grandchildren may live to see the characteristics of the American population entirely altered by the vast invasion of Italian and other South European elements... Historians commonly ascribe such changes as occurred in Athens, and will almost certainly come to pass in the United States, to conditions of life, and especially to political institutions. These agencies, however, do little unless they are such as to change the breed. Conditions give opportunities but cause no variations.

"The long-standing controversy as to the relative importance of nature and nurture, to use Galton's convenient jingle of words,' is drawing to an end, and of the overwhelming greater significance of nature there is no longer any possibility of doubt. It may be well briefly to recapitulate the arguments on which naturalists rely in coming to this decision, both as regards races and individuals. First, as regards human individuals, there is the common experience of children of the same parents, reared under conditions sensibly identical, may develop quite differently, exhibiting in character and aptitudes a segregation just as great as in their colors or hair forms. Conversely all the more marked aptitudes have at various times appeared and not rarely reached perfection in circumstances least favorable to their development. Next, appeal can be made to the universal experience of the breeder, whether of animals or plants, that strain is absolutely essential; that though bad conditions may easily spoil a good strain, yet, under the best conditions a bad strain will never give a fine result. It is faith, not evidence, which encourages educationalist and economists to hoe so greatly in the ameliorating effects of the conditions of life." (Extracts from Heredity by Professor William Bateson, M.A., F.R.S. -- two addresses in 1914 at the Australian meeting of the British Association for the Advancement of Science. Reprinted by permission in the Annual Report of the Smithsonian Institution, 1915.)

That the Roman world was "bastardized with Levantine mongrel" (Stoddard), and that the change in race gradually wrought a change in institutions is clearly recognized by Madison Grant, in his The Passing of the Great Race, who says:

"In the last days of the Republic Caesar was the leader of the mob, the Plebs, which by that time had ceased to be of Roman blood. Pompey's party represented the remnants of the old native Roman aristocracy and was defeated at Pharsalia, not by Caesar's plebeian clients but by his Nordic legionaries form Gaul. Cassius and Brutus were the last successors of Pompey and their overthrow at Philippi was the final death blow to the Republican party; with them the native Roman families disappear almost entirely...The abjectness of the Roman spirit under the Empire is to be explained by a change in race."