own is spoken differently.  They have habits, judgments, assumptions to which they are wedded, and a society where all this is unheard of shocks them and puts them at a galling disadvantage.  To ignorant people the foreigner as such is ridiculous, unless he is superior to them in numbers or prestige, when he becomes hateful.  It is natural for a man to like to live at home, and to live long elsewhere without a sense of exile is not good for his moral integrity.  It is right to feel a greater kinship and affection for what lies nearest to oneself.  But this necessary fact and even duty of nationality is accidental; like age or sex it is a physical fatality which can be made the basis of specific and comely virtues; but it is not an end to pursue or a flag to flaunt or a privilege not balanced by a thousand incapacities.  Yet of this distinction our contemporaries tend to make an idol, perhaps because it is the only distinction they feel they have left.

Anomalies of this sort will never be properly understood until people accustom themselves to a theory to which they have always turned a deaf ear, because, though simple and true, it is materialistic:  namely, that mind is not the cause of our actions but an effect, collateral with our actions, of bodily growth and organisation.  It may therefore easily come about that the thoughts of men, tested by the principles that seem to rule their conduct, may be belated, or irrelevant, or premonitory; for the living organism has many strata, on any of which, at a given moment, activities may exist perfect enough to involve consciousness, yet too weak and isolated to control the organs of outer expression; so that (to speak geologically) our practice may be historic, our manners glacial, and our religion palaeozoic.  The ideals of the nineteenth century may be said to have been all belated; the age still yearned with Rousseau or speculated with Kant, while it moved with Darwin, Bismarck, and Nietzsche:  and to-day, in the half-educated classes, among the religious or revolutionary sects, we may observe quite modern methods of work allied with a somewhat antiquated mentality.  The whole nineteenth century might well cry with Faust:  “Two souls, alas, dwell in my bosom!” The revolutions it witnessed filled it with horror and made it fall in love romantically with the past and dote on ruins, because they were ruins; and the best learning and fiction of the time were historical, inspired by an unprecedented effort to understand remote forms of life and feeling, to appreciate exotic arts and religions, and to rethink the blameless thoughts of savages and criminals.  This sympathetic labour and retrospect, however, was far from being merely sentimental; for the other half of this divided soul was looking ahead.  Those same revolutions, often so destructive, stupid, and bloody, filled it with pride, and prompted it to invent several incompatible theories concerning a steady and inevitable progress in the world.  In the study of the past, side