countries has been tenaciously retained by them, throughout all their subsequent ethnical and political changes, as the basis on which their civilizations have been built.  Moreover, the permanent spreading of Roman influence was not limited to Europe.  It has extended to and over half of that New World which was not even dreamed of during the thousand years of brilliant life between the birth and the death of Pagan Rome.  This New World was discovered by one Italian, and its mainland first reached and named by another; and in it, over a territory many times the size of Trajan’s empire, the Spanish, French, and Portuguese adventurers founded, beside the St. Lawrence and the Amazon, along the flanks of the Andes and in the shadow of the snow-capped volcanoes of Mexico, from the Rio Grande to the Straits of Magellan, communities, now flourishing and growing apace, which in speech and culture, and even as regards one strain in their blood, are the lineal heirs of the ancient Latin civilization.  When we speak of the disappearance, the passing away, of ancient Babylon or Nineveh, and of ancient Rome, we are using the same terms to describe totally different phenomena.

The anthropologist and historian of to-day realize much more clearly than their predecessors of a couple of generations back how artificial most great nationalities are, and how loose is the terminology usually employed to describe them.  There is an element of unconscious and rather pathetic humor in the simplicity of half a century ago which spoke of the Aryan and the Teuton with reverential admiration, as if the words denoted, not merely something definite, but something ethnologically sacred; the writers having much the same pride and faith in their own and their fellow-countrymen’s purity of descent from these imaginary Aryan or Teutonic ancestors that was felt a few generations earlier by the various noble families who traced their lineage direct to Odin, AEneas, or Noah.  Nowadays, of course, all students recognize that there may not be, and often is not, the slightest connection between kinship in blood and kinship in tongue.  In America we find three races, white, red, and black, and three tongues, English, French, and Spanish, mingled in such a way that the lines of cleavage of race continually run at right angles to the lines of cleavage of speech; there being communities practically of pure blood of each race found speaking each language.  Aryan and Teutonic are terms having very distinct linguistic meanings; but whether they have any such ethnical meanings as were formerly attributed to them is so doubtful, that we cannot even be sure whether the ancestors of most of those we call Teutons originally spoke an Aryan tongue at all.  The term Celtic, again, is perfectly clear when used linguistically; but when used to describe a race it means almost nothing until we find out which one of several totally different terminologies the writer or speaker is adopting.  If, for instance, the term is used to designate the short-headed, medium-sized type common throughout middle Europe, from east to west, it denotes something entirely different from what is meant when the name is applied to the tall, yellow-haired opponents of the Romans and the later Greeks; while if used to designate any modern nationality, it becomes about as loose and meaningless as the term Anglo-Saxon itself.