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use of Erse in Ireland and Czechish in Bohemia, is merely serving to keep those speaking such language out of touch with modern literature and culture.

      The absurdity of attempting to revive an obsolete language such as Erse is shown by its lack of literature of modern type. Sir Harry H. Johnston once said to the author that Erse was a perfectly good language, except for two facts—first, that nobody could pronounce it and, second, that nobody could spell it.

      In Louisiana French is still spoken by the Creoles of New Orleans and by the French and Negro mixture called "Cajans." This linguistic diversity will in due course of time also disappear. More serious is the retention and use in New Mexico of the Spanish language by its Mexican-Indian population. Few people know that New Mexico is officially bi-lingual. Sooner or later this must be stopped, as it has greatly hindered the development of the State.

      As to race, as distinct from language, religion, and nationality, we must consider our country today as being in large part a heterogeneous mixture of racial groups and individuals. Since America's first duty is to herself and to the people already here, she must weigh the effect upon the present, as well as upon the future, of such racial admixture as has already occurred and which promises to spread indefinitely.

      A striking example of this was shown during the Washington Bicentennial in 1932, when some historians, in their efforts to placate the assertive groups of aliens in our midst, endeavored to show the existence in the colonies of substantial groups of these same aliens. For instance, they claimed that most of the Revolutionary personages of Irish descent were the same as the South Irish Catholics of today. That is wholly error. The so-called "Irish" of the Revolution were Ulster Scots either from the Lowlands of Scotland or from North England, who came to the colonies by way of the North of Ireland after having lived there for two or three generations. These Ulster Scots were reinforced by Protestant English who emigrated from Leinster and both were widely removed, religiously and culturally, from the South Irish Catholics, who did not come to this country in any numbers until the potato famine in Ireland in the 1840's drove them across the seas.

      To take an example: In the Convention of 1787, which formulated the Constitution, certain individuals were put down as "Irish." These were Protestant Ulster Scots. In the Senate of today, a few of the senators are put down as "Irish." These are South Irish Catholics. To use the same term for these two different types of population is erroneous. They were widely separated religiously, racially, and culturally. The same thing is true of that part of our population which was referred to as "French." The French of the American Revolution and of our Constitutional Convention were Huguenot French, who, though few in numbers, took a prominent part in public affairs at the time of the Revolution. They were, for the most part, Nordic and were English-speaking. They were a distinguished group which had nothing whatever in common with the "Habitant" French of Quebec, who are Catholic Alpines. To call them both "French" is erroneous. A similar, but less marked distinction, exists between the North Germans and the Palatines, and they both differ from the South Germans in America, who are mostly Catholic Alpines.

      In this connection it should be clearly understood that in discussing the various European races we are concerned only with such individuals of those races as came to America, and not with the populations which remained in the original homeland.

      In Colonial times the Anglo-Saxon American avoided the danger arising from intermarriage with natives, which ruined the Spanish and Portuguese colonies in the New World and threatened the destruction of the French colonies in Quebec. There was some crossbreeding between Englishmen and Indian squaws along the frontier, but the offspring was everywhere regarded as an Indian, just as a mulatto in the English colonies was regarded as belonging to the Negro race. This racial prejudice kept the white race in America pure, while its absence and the scarcity of white women ultimately destroyed European supremacy in the Spanish and Portuguese colonies.

      At the time of the settlement of the Spanish and Portuguese colonies, the Roman Church was dominant. Its chief motive was to save souls for heaven rather than to perpetuate the control of Europeans. That church, therefore, favored marriage of the Europeans, Spaniard and Portuguese, with the native women and considered the children to be white. The same was true of the mixtures of French and Indians in Quebec, and the church recognized the resulting half-breed offspring as French and not native.

      This policy of the church was aided by the lack of race dignity which is even today found sometimes among the French, the Spaniards, and the Portuguese. For example, in the South of Portugal there was a large Negro slave element introduced in the sixteenth century which is now absorbed into the surrounding population. Similar conditions exist in South Italy, where there is a substantial Negroid element, probably descended from the Negro slaves introduced by the Romans from Africa some two thousand years ago.

      One of the unfortunate results of racial mixture, or miscegenation between diverse races, is disharmony in the offspring, and the more widely separated the parent stocks, the greater is this lack of harmony likely to be in both mental and physical characters. Herbert Spencer, in response to a request for advice, writing in 1892 to the Japanese statesman, Baron Keneko Kentaro, stated this biological fact very clearly when he said:

      "To your remaining question respecting the intermarriage of foreigners and Japanese, which you say is 'now very much agitated among our scholars and politicians' and which you say is 'one of the most difficult problems,' my reply is that, as rationally answered, there is no difficulty at all. It should be positively forbidden. It is not at root a question of social philosophy. It is at root a question of biology. There is abundant proof, alike furnished by the intermarriages of human races and by the interbreeding of animals, that when the varieties mingled diverge beyond a certain slight degree the result is inevitably a bad one in the long run. … When, say of the different varieties of sheep, there is an interbreeding of those which are widely unlike, the result, especially in the second generation, is a bad one—there arises an incalculable mixture of traits, and what may be called a chaotic constitution. And the same thing happens among human beings—the Eurasians in India, the half-breeds in America, show this. The physiological basis of this experience appears to be that any one variety of creature in course of many generations acquires a certain constitutional adaptation to its particular form of life, and every other variety similarly acquires its own special adaptation. The consequence is that, if you mix the constitution of two widely divergent varieties which have severally become adapted to widely divergent modes of life, you get a constitution which is adapted to the mode of life of neither—a constitution which will not work properly, because it is not fitted for any set of conditions whatever. By all means, therefore, peremptorily interdict marriages of Japanese with foreigners."

      The relative diminution of Anglo-Saxon blood in America and the present check to the expansion of the British Empire are due partly to a curious sentimental quality of the Anglo-Saxon mind, the effect of which is almost suicidal.

      It is a striking fact that tragic and even fatal consequences may arise from the noblest motives. The abolition of the obsolete institution of slavery occupied the minds of some of the best men of the nineteenth century and serfdom was only stamped out finally at immense cost to the finest elements of our Anglo-Saxon stock. Looking back over these events at a distance of a half-century there appear many considerations which were neglected by those who were too close to the conflict to see into the future. Let us consider the consequences in the world at large of the abolition of slavery and of the breaking down of the barrier maintained by that institution between the Whites and the Blacks.

      For instance, in the British Empire, the abolition of slavery a hundred years ago contributed in large part to the decline and finally to the almost complete disappearance of pure Nordic blood in the West Indies, where previously there had been rich and flourishing colonies of white men employing black slaves.

      In South Africa the revolt and outtrekking of Boers beyond the Vaal River were due largely to the abolition of slavery and to the sentimental treatment of the slaves by the Home Government. The passions engendered at that time ultimately led to two bloody and useless wars between the Nordic peoples of South Africa.

      Other European nations suffered similarly from the abolition of slavery in their American colonies. Undiluted white blood has almost disappeared in Jamaica and Puerto Rico, while the natives

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