remote past, morality was observed only in dealings between members of the same family. Strangers took their chance. At a later date it was extended to the tribe, or the village, or the Church, and finally to all subjects of the same central government. There is no reason for stopping the operation of moral rules at the Straits of Dover, that would not prevent an Englishman from dealing honourably with a Scotchman, or a Churchman from dealing honourably with a Dissenter. Morality must be universal, or it ceases to be morality. The argument thus outlined must be fatal to evolutionary Imperialism. Qualities cannot be developed in nations. They can only be developed in the individuals who compose those nations. To speak of a strong and virile State is to obscure the issue. Strong and virile States can only be those which are maintained by strong and virile human beings. States which "survive" by the exercise of force and fraud can only be those whose subjects have ceased to dislike force and fraud. In other words, the evolution of the individual and the evolution of the State cannot proceed upon different lines. Man has now reached a point of development where mere brute strength has ceased to be a desirable quality. The test of a man is always a moral test. We have evolved morality. If we formally reject morality in our use of the State, for the express purpose, as it were, of "breeding it out," we deliberately turn back the course of human evolution. The State will react upon the individual, and the individual will suffer. We cannot select certain qualities for individuals, and certain others for States, and suppose that evolution can be directed towards the development of both together.