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 more, because there are many instructive examples that it is not easy to replace a dynasty that has once been dispossessed. On the other hand, if there should be a succession of such exceptionally able and patriotic sovereigns as several European countries have enjoyed during the last fifty years, and if these should identify themselves with popular movements, it is open to believe that kings may hold their own for centuries to come. None the less, there does seem to be a natural antagonism between aristocracies of privilege or wealth and an industrial society. It is difficult to conceive that a hereditary House of Lords will long be maintained in England; and though the millionaire may be a feature of all time, the example of the United States shows that he may be deprived of political power. Personal rank and transmitted wealth accordingly seem a little less likely to maintain themselves than the centralisation of State absolutism in one hereditary monarch. Even titles, however, will perhaps be modified and transformed rather than absolutely effaced. Nothing is more remarkable in human nature than its determination to retain old forms while it invests them with a new life. Christianity took its temples, its statues, its sacred days from Paganism; Protestantism mostly copied the old Church; and the most noticeable form of anti- Christian worship has been a servile parody of Catholicism. Humanity, as it were, outgrows its vestments; but it does not cast them off and go naked; it patches them and drapes them about itself in new folds.

What therefore we are most concerned with is not the limitation of the higher races of man to a small part of earth; not the evolution of a new form of society—an autocratic and all-pervading State, instead of a State