than is required for full productivity in the present state of agriculture; some two-fifths of the whole is occupied by farms, and about one-fifth is actually farmed.

Our stock of water (inventoried for the first time by the Commission) is supplied by rain and snow, and is equivalent to ten Mississippi Rivers flowing constantly at the average rate. Water is the leading food for man and beast and plant. An average adult can subsist on two hundred pounds each of meat and bread yearly, but must supplement this solid food with about two thousand pounds of water; the grain for the bread requires for its growth four hundred tons of water, and the animals yielding the meat require for drink and food about four thousand tons; so that the direct and indirect yearly consumption of water by the average adult inhabitant is fully four thousand, four hundred tons. When our population reaches a billion, as it will in normal course in three centuries, our entire natural water supply will be required to sustain it, though its density will then average but three hundred and twenty per square mile in lieu of the six hundred and forty it could sustain if the limit lay in the land alone the limit already reached by Belgium. Meantime, our waters are not only ill-utilized, but wantonly wasted; allowed to run off in destructive floods, to become contaminated at appalling cost of life, to erode the soil and carry off its richest part, and thus to limit navigation and other uses. On the basis of the inventory of resources, the National Conservation Commission framed a conservation policy and defined plans for carrying it out. On its face, the Commission is material ultra-material. At first blush the moral and the social in which cults arise and from which doctrines draw their inspiration may not appear. Yet, in truth, there never has been in all human history a popular

movement more firmly grounded in ethics, in the eternal equities, in the divinity of human rights! Whether we rise in the spiritual empyrean or cling more closely to the essence of humanity, we find our loftiest ideals made real in the Cult of Conservation. We merely lay stepping stones toward the brink of the chasm before us when we declare : No forests, no streams; no iron, no ships; no coal, no power; no farms, no food - for these verities are but seed of thought and feeling. What boots it to us to look and feel further that we have two billion acres of land, when we have water enough for but half of it? What boots it that we are ninety millions strong, when hardly nine millions are independent electors, with something like an equal number annually selling their birthright of free citizenship for messes of monopoly pottage if not for the very wherewithal to eat and wear? What boots it to us that we have wood and coal to burn wantonly, as Nero in the Ancient City, while other foundations of the house of the Nation are crumbling? What boots it to us, indeed, that America is rich and powerful among the nations when she has become so through fattening on the very sources of life and when the wealth and power are virtually gathered into the hands of some seven Captains of Industry, leaving the rest of the ninety millions only the poorer?

Nor is this all: What right has any citizen of a free country, whatever his foresight and shrewdness, to seize on sources of life for his own behoof that are the common heritage of all; what right has court or legislature to aid in the seizure; and striking still more deeply, what right has any generation to wholly consume, much less to waste, those sources of life without which the children or the children's children must starve or freeze? These are the questions arising among intelligent minds in every part of this coun

try, and giving form to a national feeling which is gradually rising to a new plane of equity. The questions will not down. Nay, like Banquo's ghost they tarry, and haunt, and search! How shall they find answer? The ethical doctrine of Conservation replies: by a nobler patriotism, under which the citizen-electors will cleave more strongly to their birthright of independence and strive more vigorously for purity of the ballot, for rightness in laws, for cleanness in courts, and for forthrightness in administration; by a higher honesty of purpose between man and man; by a warmer charity, under which the good of all will more fairly merge with the good of each; by a stronger family sense, tending toward the realization of the rights of the unborn; by deeper probity, maturing in the realizing sense that each holder of the sources of life is but a trustee for his nominal possessions, and is responsible to all men and for all time for making the best use of them in the common interest; and by a livelier humanity, in which each will feel that he lives not for himself alone but as a part of a common life for a common world and for the common good. All this may be old, but it is none the less timely today. It was better expressed in an utterance of two millenniums past-"A new commandment give I unto thee that ye love one another." can a decree lose its occasion until it is obeyed?

But

The hope of the Fathers for a freehold citizenry joined in equitable and in indissoluble Union is not fully attained. The American Revolution was fought for Liberty; the American Constitution was framed for Equality; yet that third of the trinity of human impulses without which Union is not made perfect-Fraternity has not been established: full brotherhood among men and generations has not yet come. The duty of the Fathers was done well according to their lights; but some new light has come

out of the West where their sons have striven against Nature's forces no less fiercely than the Fathers against foreign dominion. So it would seem to remain for Conservation to perfect the concept and the movement started among the Colonists one hundred and forty years ago - to round out the American Revolution by framing a clearer Bill of Rights. Whatever others there may be, surely these are inherent and indefeasible:

1. The equal rights of all men to opportunity.

2. The equal rights of the People in and to resources rendered valuable by their own natural growth and orderly development.

3. The equal rights of present and future generations in and to the resources of the country.

4. The equal rights of citizens to provide for the perpetuity of families and States and the Union of States.

The keynote of all this is Fraternity. They look to the greatest good of the greatest number and for the longest time; they are essential to perfect union among men and states; and until they are secured to us we may hardly feel assured that government of the People, by the People and for the People shall not perish from the earth.

ANTHROPOLOGY AT THE LOUISIANA PURCHASE EXPOSITION 3

The motive of the department was to diffuse and incidentally to increase knowledge. Hence, the primary purpose was essentially educational; and the work of the department was distinctive, if not unique, in that it embraced research in a degree comparable with that accorded to original work in modern institutions of higher learning.

Anthropology is the science of man. In the broad sense 3 Reprint from Science, U. S., Vol. xxii, No. 573, December, 1905.

it deals with all mankind and their attributes. Its aims and purposes are connected with man as an organism, and as the type of the class of living things, distinguished by mentality; also it deals with man as an assemblage of varieties or races and as social creatures united by language and law and organized in families, communities, societies, commonwealths and nations. In like manner the science in its broader aspects deals with man as a producer or creator of artificial things, and so as a progressive power in the conquest of lower nature; and in its highest aspect the science. deals with the development of both man and his works, and seeks to trace the paths of human progress not only in the interest of definite knowledge concerning our own kind, but in the hope of wider guidance toward future progress.

Such, in brief, is the broad science of anthropology; and of such were the field and the motives of the department.

II

Practically, the field of anthropology is divided among several sub-sciences, each pertaining to a class of human attributes: (1) the science or sub-science of man considered as an organism, or as the highest genus and species of the animal realm, is called physical anthropology or andrology; its object-matter is the individual human organism, or anthropos; it embraces anatomy and physiology, and is closely related to the beneficent sciences connected with medical theory and practice.

(2) Of late, the science of the human mind and of man as an organism dominated by mental power is called psychology; its subject matter is the psyche, individual and collective; it deals with the brain and nervous system considered in relation to bodily movements and actions, both individual and collective; its methods embrace the comparison of the characters of individuals and classes ascer