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THE INEQUALITY OF HUMAN RACES other buildings, which have been destroyed far less by the heavy hand of time than by the senseless ravages of man. What are our arts, compared with those of Athens? What are our thinkers, compared with those of Alexandria and India? What are our poets, by the side of Valmiki, Kalidasa, Homer, and Pindar?

Our work is, in fact, different from theirs. We have turned our minds to other inquiries and other ends than those pursued by the earlier civilized groups of mankind. But while tilling our new field, we have not been able to keep fertile the lands already cultivated. We have advanced on one flank, but have given ground on the other. It is a poor compensation; and far from proving our progress, it merely means that we have changed our position. For a real advance to have been made, we should at least have preserved in their integrity the chief intellectual treasures of the earlier societies, and set up, in addition, certain great and firmly based conclusions at which the ancients had aimed as well as ourselves. Our arts and sciences, using theirs as the starting-point, should have discovered some new and profound truths about life and death, the genesis of living creatures, and the basic principles of the universe. On all these questions, modern science, as we imagine, has lost the visionary gleam that played round the dawn of antiquity, and its own efforts have merely brought it to the humiliating confession, "I seek and do not find." There has been no real progress in the intellectual conquests of man. Our power of criticism is certainly better than that of our forefathers. This is a considerable gain, but it stands alone; and, after all, criticism merely means classification, not discovery.

As for our so-called new ideas on politics, we may allow ourselves to be more disrespectful to them than to our sciences.

The same fertility in theorizing, on which we so pride ourselves, was to be found at Athens after the death of Pericles. Anyone may be convinced of this by reading again the comedies of Aristophanes, and allowing for satirical exaggeration; they were recommended by Plato himself as a guide to the public life of the city of Athene. We have always despised such comparisons, 157