both from favours conferred and from those to come.[8] There may then at
all events be some hope that the Egyptian will hesitate before he throws
in his lot with any future Arabi The Berberine dweller on the banks of
the Nile may, perhaps, cast no wistful glances back to the time when,
albeit he or his progenitors were oppressed, the oppression came from
the hand of a co-religionist. Even the Central African savage may
eventually learn to chant a hymn in honour of _Astraea Redux_, as
represented by the British official who denies him gin but gives him
justice. More than this, commerce will gain. It must necessarily follow
in the train of civilisation, and, whilst it will speedily droop if that
civilisation is spurious, it will, on the other hand, increase in volume
in direct proportion to the extent to which the true principles of
Western progress are assimilated by the subjects of the British king and
the customers of the British trader. This latter must be taught patience
at the hands, of the statesman and the moralist. It is a somewhat
difficult lesson to learn. The trader not only wishes to acquire wealth;
he not infrequently wishes that its acquisition should be rapid, even at
the expense of morality and of the permanent interests of his country.

Nam dives qui fieri vult,
Et cito vult fieri. Sed quae reverentia legum,
Quis metus aut pudor est unquam properantis avari?[9]

This question demands consideration from another point of view. A clever
Frenchman, keenly alive to what he thought was the decadence of his own
nation, published a remarkable book in 1897. He practically admitted
that the Anglophobia so common on the continent of Europe is the outcome
of jealousy.[10] He acknowledged the proved superiority of the
Anglo-Saxon over the Latin races, and he set himself to examine the
causes of that superiority. The general conclusion at which he arrived