seeks to perfect, and even to intensify, different cultures already existent among different peoples, and sets for its ideal that each people has, first, the right to its own interpretation of life; and, second, the duty of understanding, and sympathizing with, the different interpretations given by its neighbours as fully as possible. Back of this type of international education lies the belief that differentiation in matters of culture is more valuable to life than a stereotyped homogeneity. This, so far as Scotland is concerned, is the aim and object of the Scottish Renaissance movement; and it is high time that the Scottish Educational System was attempting to change-over to this type of education rather than adhering partly to the imperialistic and partly to the eclectic types, both of which, as Professor Zimmern says, “belong rather to the past than to the present,” except, alas, in Scotland, which once prided itself on leading the world in matters of education. A recent Committee of Enquiry, set up by the Glasgow branch of the Educational Institute of Scotland, reports that no school-book dealing with Scottish history is of a satisfactory character. This, although a remarkable advance in professional admission, is a sheer understatement. Scottish history is only now in the process of being rediscovered and, once the labours of the new school of Scottish historical researchers come to be synthetized, it will be found that even such comparatively “Scottish” Scottish Histories as Hume Brown’s have to be thrown overboard, as little more than a mass of English propaganda. It is only within recent years that any attempt has been made to teach even such “Scottish history” in Scottish schools, and then subsidiarily to English, and, as it were, as a make-weight or after-thought—to the older children. Scots literature is in even worse case, although here, too, there has been a slight improvement during the past decade. The increasing—if still insignificant—Scoticization of Scottish Education during recent years is, of course, not a product of the propaganda of the Scottish Renaissance Group. To what is it attributable? How can it be accounted for if the policy of England and, even more determinedly, of Anglo-Scotland, let alone the over-riding tendency of modern industrialism, is towards the complete assimilation of Scotland to England? In my opinion it is a product partly of the latent criticism of the industrial order and partly of a realization of the cultural exhaustion of English (_vide_ “_Pomona_”)—an instinctive protective re-assembling of the forces suppressed by the existing order of things which has made for the predominancy of English. This explanation accords with the doctrine Spengler expounds in his _Downfall of the Western World_. “The Caledonian Antisyzygy,” instead of being a disparate thing destined to play a baroque, ornamental, or disfiguring rôle—_chacun à son goût_—in English literature may be