lytic
studies, as they are termed, involving the exploration of the meaning of
received ideas, must come first in any scheme of genuine education. We
must learn to affirm before we can go on to learn how to criticize. But
historical studies are a necessary sequel. Other people's received ideas
turn out in the light of history to have sometimes worked well, and
sometimes not so well; and we are thereupon led to revise our own
opinions accordingly. Now the history of man has hitherto stood almost
exclusively for the history of European civilization. Being so limited,
it loses most of its value as an instrument of criticism. For how can a
single phase of culture criticize itself? How can it step out of the
scales and assess its own weight? Anthropology, however, will never
acquiesce in this parochial view of the province of history. History
worthy of the name must deal with man universal. So I would have you all
become anthropologists. Let your survey of human progress be age-long
and world-wide. You come of a large family and an ancient one. Learn to
be proud of it, and then you will seek likewise to be worthy of it.

BOOKS FOR REFERENCE

W. J. Sollas, _Ancient Hunters and their Modern Representatives_, 2nd
edition, 1915.

E. A. Parkyn, _Introduction to the study of Prehistoric Art_.

R. R. Marett, _Anthropology_ (Home University Library).

J. L. Myres, _Dawn of History_ (Home University).

FOOTNOTES:

[5] Presidential Address to the International Folk-Lore Congress, 1891,
p. 9.

III

PROGRESS AND HELLENISM

F. MELIAN STAWELL

To speak the truth about national characteristics it is often necessary
to speak in paradoxes, for of all unities on earth nothing contains so
many contradictions as a nation. So it is here: it may be said quite
truly that the Greeks had at once the most profound conceptions about
Progress and no faith in it: that they were at once the most hopeful and
the most despairing of peoples. Let me try to explain. When we speak of
a faith in Progress, whatever else we mean, we must mean, I take it,
that there is a real advance in human welfare throughout time from the
Past to the Future, that 'the best is yet to be', and that the good wine
is kept to the last. But if we are to have a philosophy underlying that
faith we must be able to say something more. What, in the first place,
do we mean by 'a real advance'? Or by 'human welfare'? Progress, yes,
but progress towards what? What