exclusion or slight is seldom defended as a principle. Every one is at liberty to choose his own companions, and one cannot take it amiss in the European proper, if he prefers the conversation of persons of his own nationality to that of persons who, not to speak of the greater or less esteem in which they are held in society, do not agree with his impressions or ideas, or—and this is perhaps the main point—whose prejudices have taken a different direction from his own.
The ‘liplap’ has many good qualities, so has the European. Both have many bad qualities; in this way too they resemble each other. But the good and bad qualities which they have are too distinctive for intercourse between them to be, generally speaking, productive of mutual satisfaction. Moreover, and this is in a great measure the fault of the Government, the ‘liplap’ is often very badly educated. We are not now inquiring how the European would be if from youth he had been impeded in his mental development; but this is certain, that, generally speaking, the small mental development of the ‘liplap’ stands in the way of his equality with the European, and even where an individual ‘liplap’ is distinctly superior to a certain European, he is kept down on account of his origin. There is nothing new in this. It was a part of the policy of William the Conqueror to raise the most insignificant Normans above the most intelligent Saxons, and every Norman devoted himself to
