On these points we shall notice that much that differentiates the two peoples will tend to show that the Chinese broke away from the Euphrates earlier than the Egyptian kindred, before indeed the anthropomorphic religious ideas became superimposed upon the naturalistic. This is an important index to the distance in time when the migration eastward began. Imagine that vast valley peopled as Berosus the old Babylonian historian states,—“There was originally in the land of Babylon a multitude of men of foreign race who had settled in Chaldea.” These people consisted of numerous tribes, previously dwellers in the forests in the highland range eastwardly bounding the valley, and through long centuries they had multiplied exceedingly; to be called in after time by several distinguishing names. In this early period they were all Akkads from the northern mountains, and Sumerians from the southern range as these names originally imply. Presumably, these people would sort themselves into kindreds, so that when the pressure from increase of population caused them to swarm, they went off in bodies all of the same type. The Red type we may call Egyptians, the Yellow type, or black-haired we call Chinese, the great remaining bulk of dwellers on the soil became the people called Chaldeans, Babylonians, Assyrians and other names. How long ago was it when “the black-haired people” swarmed off? The Chinese chronologers go back 43,000 years B.C. for the earliest tidings of their race, and no doubt their records are but dim traditions, not of China, but of this their primitive home by the Tigris and the Euphrates. Their astronomical calculations are shewn not correct for the land of China but must be referred to the land of Medea and of Southern Asia. The black-haired people took with them a knowledge which was common with all the tribes around them in that valley; their religion, the Sumerian, “the Spirit of Heaven,” “the Spirit of Earth,” nothing more, no gods or goddesses, agriculture and canalization they learnt there, and the building of dwellings of the reed-thatched type from which they have not departed, and the worship of ancestors common to that early world remains with the Chinese in its most primitive stage, as a traditionary usage almost instinctively connected with the family claims, as a posthumous honouring, not as a feeling of religion. The polytheistic ideas developed later with the other tribes had not then arisen, consequently we find the Chinese settled in their new home with only simple, vague notions of “Spirits” good and harmful, and being a people singularly wanting in imagination, they present still, notwithstanding their long history, an aspect, as a nation, of archaic survival.