We all learn our first lesson in the school of human solidarity, and therefore in the true school of virtue, as we lie infants against our mother's breast, white against white, black against black; and, looking to the face above, know dimly we are not alone, it is I and thou--we. Our knowledge widens when we stand betwixt our father's knees, and feel the strong hands guarding us from harm--it is father, mother, and I who are the great human "we" for us. It increases through our contact with the brethren of our blood, who eat of the same bread with us; it spreads wider when in the sports and studies of youth we are linked with certain of our fellows identical with ourselves, and it takes a vast stride when, as adults, beyond the limits of kinship and personal contact, we recognize our union with that vast body of human beings who share our speech and our historic past; till the final expansion takes place when, beyond the limits of the nation, and even of the race, in the heart of the poet, the saint, or the sage, the fully-developed human creature, that little "we," which for the infant meant only "mother, breast, and I," and for the child, kindred; and for the youth, comradeship; and for the adult, nation and race,--so widens itself that it enfolds, not merely kindred or nation, but all sentient life, and the final goal of human morality is reached. In this high school of the affections and therefore of morality, in which the last steps are attainable only because the first have been passed through, the Half-caste has but very partially been able to graduate. Often without a family, always without a nation or a race, a more or less solitary nomad, his moral training has been often only in that pseudo-school, where repression and fear but ill supply the place of the affections. The flotsam and jetsam thrown up on the shores of life as the result of contact between the lowest waves of conflicting races, loved by none, honoured by none, where was he to learn those lessons in social feeling from which alone are capable of blossoming the highest social virtues? In those countries in which the wild elephant is found, it is well known that when, as frequently happens, an individual is expelled from the herd, and compelled to wander alone, his nature frequently undergoes a change. Originally of the same character as the rest of the group, the mild and retiring nature of the social elephant leaves him. He not only attacks man and beast without provocation, but in his spleen rends branches from the trees, and ploughs up the earth with his tusks. He is then known as the rogue elephant, and, hated and feared by man and beast, if he does not in a few years die, worn out with his own ill temper, he is killed by the creatures he attacks. The Half-caste is our rogue elephant. While he remains severed from our social herds, he does, and must, constitute an element of social danger.