likely to be inherited, and, in the absence of intermarriage between the two colonies, to result in still more typical difference than that which exists at present.  According to Mr. Darwin, the improved type of the more successful race would not be due mainly to transmitted perseverance in well-doing, but to the fact that if any member of the German colony “happened” to be born “ever so slightly,” &c.  Of course this last is true to a certain extent also; if any member of the German colony does “happen to be born,” &c., then he will stand a better chance of surviving, and, if he marries a wife like himself, of transmitting his good qualities; but how about the happening?  How is it that this is of such frequent occurrence in the one colony, and is so rare in the other?  Fortes creantur fortibus et bonis.  True, but how and why?  Through the race being favoured?  In one sense, doubtless, it is true that no man can have anything except it be given him from above, but it must be from an above into the composition of which he himself largely enters.  God gives us all things; but we are a part of God, and that part of Him, moreover, whose department it more especially is to look after ourselves.  It cannot be through luck, for luck is blind, and does not pick out the same people year after year and generation after generation; shall we not rather say, then, that it is because mind, or cunning, is a great factor in the achievement of physical results, and because there is an abiding memory between successive generations, in virtue of which the cunning of an earlier one enures to the benefit of its successors?

It is one of the commonplaces of biology that the nature of the organism (which is mainly determined by ancestral antecedents) is greatly more important in determining its future than the conditions of its environment, provided, of course, that these are not too cruelly abnormal, so that good seed will do better on rather poor soil, than bad seed on rather good soil; this alone should be enough to show that cunning, or individual effort, is more important in determining organic results than luck is, and therefore that if either is to be insisted on to the exclusion of the other, it should be cunning, not luck.  Which is more correctly said to be the main means of the development of capital—­Luck? or Cunning?  Of course there must be something to be developed—­and luck, that is to say, the unknowable and unforeseeable, enters everywhere; but is it more convenient with our oldest and best-established ideas to say that luck is the main means of the development of capital, or that cunning is so?  Can there be a moment’s hesitation in admitting that if capital is found to have been developed largely, continuously, by many people, in many ways, over a long period of time, it can only have been by means of continued application, energy, effort, industry, and good sense?  Granted there has been luck too; of course there has, but we let it go without saying, whereas we cannot let the skill or cunning go without saying, inasmuch as we feel the cunning to have been the essence of the whole matter.