man with nature for bare subsistence, for two distinct reasons. The
first is economic, namely, that just because this struggle is without
qualification that of a highly intelligent animal species to maintain
itself under these or those conditions, it is one which befalls equally
every breed or race of that species which is ever exposed to those
conditions; and further, is no more mitigated by considerations of
language than by considerations of race. The second reason is historical
or archaeological. The spread of the Bread culture is dated so far back
in the history of man in this region, as to make it certain that it
preceded not merely the spread of the prevalent Indo-European group of
languages, but even the present distribution of racial types. It
certainly reached Italy, and the Atlantic seaboard as the British Isles,
before the brachycephalic 'Alpine' men arrived there; and still more
before the Boreal invasions of Britain and the opposite coasts. Indeed,
it would be truer to say that in general each breed of man which has
changed its distribution has had to adopt sooner or later the types of
culture appropriate to the regions into which it has penetrated, than to
associate the spread of any element of culture so fundamental as the
food-quest with the migrations of any racial type.

Race, indeed, in Europe, as well as further afield, has been anything
but a factor of unity. When we speak (on platforms) of Europeans as
'white men', we are in danger of forgetting, what every practical man in
our audience knows, that we are dealing with at least three distinct
breeds of mankind, which agree, indeed, rather imperfectly in the
whiteness of their skin, but differ greatly in other points of structure
and physique, including resistance to certain types of climate and
regional diseases, and not least in temperament and the quality of their
response to Nature's challenges of hardship or indulgence. Of these
three breeds of man, only one, the blond Boreal giants (the only 'white