*

What is here tentatively projected under the phrase, "neutralization of
citizenship," is only something a little more and farther along the same
general line of movement which these more modern peoples have been
following in all that sequence of institutional changes that has given
them their present distinctive character of commonwealths, as contrasted
with the dynastic States of the mediaeval order. What may be in
prospect--if such a further move away from the mediaeval landmarks is to
take effect--may best be seen in the light of the later moves in the
same direction hitherto, more particularly as regards the moral and
aesthetic merits at large of such an institutional mutation. As touches
this last previous shifting of ground along this line, just spoken of,
the case stands in this singular but significant posture, in respect of
the spiritual values and valuations involved: These peoples who have,
even in a doubtful measure, made this transition from the archaic
institutional scheme, of fealty and dynastic exploit and coercion, to
the newer scheme of the ungraded commonwealth, are convinced, to the
point of martyrdom, that anything like a return to the old order is
morally impossible as well as insufferably shameful and irksome; whereas
those people, of the retarded division of the race, who have had no
experience of this new order, are equally convinced that it is all quite
incompatible with a worthy life.

Evidently, there should be no disputing about tastes. Evidently, too,
these retarded others will not move on into the later institutional
phase, of the ungraded commonwealth, by preconceived choice; but only,
if at all, by such schooling of experience as will bring them insensibly
to that frame of mind out of which the ideal of the ungraded
commonwealth emerges by easy generalisation of workday practice.
Meantime, having not yet experienced that phase of sentiment and opinion
on civic rights and immunities that is now occupied by their
institutionally maturer neighbours, the subjects of the Imperial
Fatherland, e.g., in spite of the most laudable intentions and the best
endeavour, are, by failure of this experience, unable to comprehend
either the ground of opposition to their well-meaning projects of
dominion or the futility of trying to convert these their elder brothers
to their own prescriptive acceptation of what is worth while. In time,
and with experience, this retarded division of Christendom may co