Havelock Ellis, in a book published not long ago, “The Soul of Spain,” spoke of the unity of our race. Spaniards have generally regarded this view as absurd, but it may very well be that the differences that separate the inhabitants of the various provinces of Spain are no greater than those which exist between the inhabitants of the different districts of other nations which we suppose to be more unified than ourselves, and that our lack of solidarity, our separatist instinct, our _kabylism_, as it is called, proceeds from other causes than from differences of race. Little notice need be taken of certain ethnological assertions, not so much based upon scientific investigation as inspired by sentiments which, whether creditable or not, furnish no basis for arriving at the truth. Thus, if a writer asserts that the Catalans are Aryans and all other Spaniards Semites, it is obvious that he is using the terms Aryan and Semite without a proper understanding of them; and as the distinction between Catalans and other Spaniards is one of philology rather than ethnology, it would be interesting to know what language the ancestors of the present Catalans spoke before Latin penetrated into Cataluña, for the supposition that they are descended from Greek colonists is too nonsensical to be taken seriously. * * * * * Before proceeding further in this review of Hume’s study of the psychology of the Spanish people, I should like to indicate a distinction which I am in the habit of making between individuality and personality, a distinction which appears to me to be of great importance. All my readers know what is meant by “individual” or “indivisible,” a unity that is distinct from other unities and not divisible into unities analogous to it; and also what is meant by a person. The notion of person refers rather to the spiritual content, and that of individual to the containing limit. Great individuality, that which separates an individual strongly and emphatically from other analogous individuals, may have very little that is peculiar and personal to itself. It might even be said that individuality and personality are in a certain sense opposed to one another, although in another wider and more exact sense it may be said that they afford one another mutual support. Strong individuality is scarcely possible without a respectable dose of personality, neither is a strong and rich personality possible without a considerable degree of individuality to hold its various elements together; but the vigour of a vigorous individuality may very easily contain only the minimum of personality and the richness of a rich personality may be contained within the minimum of individuality. I will endeavour, as is my wont, to make my meaning clearer by means of metaphors.