the monosyllable?

There are, have been, or will be, seven branches to each of the seven great races. These branches must originate at long intervals of time, one after the other, though several may be running their course at the same moment. For instance, the second race could not come into the world, until some human souls had passed at least twice, as we are told, through "the world of effects." This would occupy at least sixteen thousand years, according to our author's calculation, though he does not claim to have on this point exact information. He says, only, that the initiated know exactly the periods of time: but they are withheld from him. Now, according to a French savant, geological investigation proves that the Aryan race—branch-race, I will call it—was preceded in Europe by at least three others, whose remains are found in the caves or strata that have been examined. Of these the first has entirely disappeared: no representatives of it are now to be found in any known part of the world. The second was driven, apparently, from the north, by the invasions of the ice, during the glacial period and spread as far, at least, as the Straits of Gibraltar. With the disappearance of the ice, they also traveled toward the pole, and are now existing in the northern regions of the earth, under the name of Esquimaux. Following them came a race, the fragments of which were powerful within historic days in the Iberian peninsula,—the Iberians of the Roman writers—the Basques of to-day. Then came from the east the Aryan race, hitherto the highest form of humanity. These races do not, of course, begin existence as new creations. They are developed from—their first members must be born from—the preceding race. Query: Is a fifth race now in the throes of nativity? Have the different sub-races of the Aryan branch sent their contingents to the New World, that from the mixture of their boldest and most vigorous blood the fifth sub-race might have its origin? "Westward the star of empire takes its way."

Buddhism gives a peculiar explanation of the disappearance of inferior races. Since the object of the incarnation of the human soul is its progress toward the perfect and divine man; since every human soul must dwell on earth as a member of each one of the sub-races, the time must come when all shall have passed through a given stage. Then there can be no more births into that race. There is, at this moment, a finite number of human souls whose existence is limited to this planet, and no other planet in our chain is at present the abode of humanity. For the larger part of all these souls—at least nine hundred and ninety-nine in a thousand—are, at anyone instant, existing in "the world of effects," in Devachan. All will remain linked by their destiny to this planet, until the moment when all—a few rare, unfortunate, negligent laggards excepted—shall have passed through their last mortal probation, in the seventh root-race. Then will the tide of humanity overflow to the planet Mercury, and this earth, abandoned by conscious men, will for a million years fall back into desolation, gradually deprived of all life, even of all development. In that condition it will remain, sleeping, as it were, for ages—"not dead, but sleeping"; for the germs of mineral, vegetable, and animal life will await, quiescent, until the tide of human soul shall have passed around the chain, and is again approaching our globe. Then will earth awake from its sleep. In successive eons, the germs of life, mineral, vegetable, and animal, in their due order, will awake; the old miracle of creation will begin again, but on a higher plan than before, until, at last, the first human being—something vastly higher in body, mind, and spirituality than the former man—will make his appearance on the new earth. From this explanation of the doctrine that life moves not by a steady flow, but by what Sinnett calls gushes, it follows, of course, that there must come a time when each race, and each sub-race, must have finished its course, completed its destiny. There are no more human souls in Devachan to pass through that stage of progress. For a long time the number has been diminishing, and that race has been losing ground. Now it has come to its end. So, within a hundred years, has passed away the Tasmanian. So, to-day, are passing many races. The disappearance of a lower race is therefore no calamity; it is evidence of progress. It means that that long line of undeveloped humanity must go up higher. "That which thou sowest, is not quickened except it die." If there be "joy among the angels of God, over one sinner that repenteth," why not when the whole human race, to the last man, has passed successfully up into a higher class in the great school?

I am constantly turning back to a thought that I have passed by. Let me now return to the consideration of Buddhism as a religion. It is evident that, viewed on this side, Buddhism is one thing to the initiated, another to the masses. So was the religion of the Romans, so is Christianity. It is necessarily so. No two persons receive the formal creed of the same church in the same way. The man of higher grade, and the man of lower, cannot understand things in the same sense because they have not the same faculties for understanding. Hence the polytheism among those called Buddhists. There could be no such thing among the initiated. Religion, then, like everything else, is subject to growth. Such must be the Buddhist doctrine. If, then, Buddhism, or the philosophy which bears that name, originated with the fourth root-race of men, does it not occur to the initiated that the fifth race ought, by this same theory, to develop a higher form of truth? Looking at the matter merely on its intellectual side, ought not the higher development of the power of thought to bring truer conceptions of the highest things? Again, a query: Is the rise of the Brahmo-Somaj a step toward the practical extension of Christianity into the domain of Buddhism?

This brings to discussion the whole question of the work done by missionary effort among the lower races. I do not mean the question whether we should try to Christianize them, but what result is it reasonable to expect. And here I imagine that there is a strict limit, beyond which it is impossible for the members of a given race to be developed. On the Buddhist principle, given a certain human being, and we have a human soul passing through a definite stage of its progress. While it occupies its present body it is, except, our author always says, in very peculiar cases, incapable of more than a certain advance,—as incapable as a given species of animal, or tree, or even as the body of the man itself is incapable of more than a certain growth. I think that any one who has studied or observed the processes of ordinary school training, must have been sometimes convinced that he has in hand a boy whose ability to be further advanced has come to an end. Sometimes we find a boy who will come forward with the greatest promise; but, at a certain point, although goodwill is not lacking, the growth seems to be arrested. The biologist will explain this as due to the physical character of the brain. The Buddhist affirms, that when that human soul last came from the oblivion which closes the Devachanic state, it chose unconsciously, but by natural affinity, out of all the possible conditions and circumstances of mortal life, that embryonic human body, for which its spiritual condition rendered it fit.

Some years ago, in conversation with a missionary who had spent many years in China, I asked him, having this subject in my mind, whether he thought that his converts were capable of receiving Christianity in the sense in which he himself held the faith. His answer, which he illustrated by instances, was that the heathen conceptions and propensities could not be entirely eradicated; and that, under unfavorable circumstances, the most trusted converts would