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 old Latin-speaking Imperialism in the rule of the pontifex maximus. There was, and there remains to this day, a profound disregard of local dialect and race in the Roman Catholic tradition, which has made that Church a persistently disintegrating influence in national life. Equally spacious and equally regardless of tongues and peoples is the great Arabic-speaking religion of Mahomet. Both Christendom and Islam are indeed on their secular sides imperfect realisations of a Utopian World State. But the secular side was the weaker side of these cults; they produced no sufficiently great statesmen to realise their spiritual forces, and it is not in Rome under pontifical rule, nor in Munster under the Anabaptists, but rather in Thomas à Kempis and St. Augustine's "City of God" that we must seek for the Utopias of Christianity.

In the last hundred years a novel development of material forces, and especially of means of communication, has done very much to break up the isolations in which nationality perfected its prejudices and so to render possible the extension and consolidation of such a world-wide culture as mediæval Christendom and Islam foreshadowed. The first onset of these expansive developments has been marked in the world of mind by an expansion of political ideals—Comte's "Western Republic" (1848) was the first Utopia that involved the synthesis of numerous States—by the development of "Imperialisms" in the place of national policies, and by the search for a basis for wider political unions in racial traditions and linguistic affinities. Anglo-Saxonism, Pan-Germanism, and the like are such synthetic ideas. Until the eighties, the