As the centuries piled up, the human species had inevitably diverged once more into many races in the various geographical areas. And each race consisted of a swarm of tribes, each ignorant of all but its immediate neighbours. After many millennia this vast diversification of stocks and cultures made it possible for fresh biological transfusions and revivifications to occur. At last, after many racial copulations, a people arose in whom the ancient dignity of humanity was somewhat restored. Once more there was a real distinction between the progressive and the backward regions, between ‘primitive’ and relatively enlightened cultures.

This rebirth occurred in the Southern Hemisphere. Complex climatic changes had rendered the southern part of South America a fit nursery for civilization. Further, an immense warping of the earth’s crust to the east and south of Patagonia had turned what was once a relatively shallow region of the ocean into a vast new land connecting America with Antarctica by way of the former Falkland Islands and South Georgia, and stretching thence east and north-east into the heart of the Atlantic.

It happened also that in South America the racial conditions were more favourable than elsewhere. After the fall of the First World State the European element in this region had dwindled, and the ancient ‘Indian’ and Peruvian stock had come into dominance. Many thousands of years earlier, this race had achieved a primitive civilization of its own. After its ruin at the hands of the Spaniards, it had seemed a broken and negligible thing; yet it had ever kept itself curiously aloof in spirit from its conquerors. Though the two stocks had mingled inextricably, there remained ever in the remoter parts of this continent a way of life which was foreign to the dominant Americanism. Superficially Americanized, it remained fundamentally ‘Indian’ and unintelligible to the rest of the world. Throughout the former civilization this spirit had lain dormant like a seed in winter; but with the return of barbarism it had sprouted, and quietly spread in all directions. From the interaction of this ancient primitive culture and the many other racial elements left over in the continent from the old cosmopolitan civilization, civil life was to begin once more. Thus in a manner the Incas were at last to triumph over their conquerors.

Various causes, then, combined in South America, and especially in the new and virgin plains of Patagonia, to bring the First Dark Age to an end. The great theme of mind began to repeat itself. But in a minor key. For a grave disability hampered the Patagonians. They began to grow old before their adolescence was completed. In the days of Einstein, an individual’s youth lasted some twenty-five years, and under the World State it had been artificially doubled. After the downfall of civilization the increasing natural brevity of the individual life was no longer concealed by artifice, and at the end of the First Dark Age a boy of fifteen was already settling into middle-age. Patagonian civilization at its height afforded considerable ease and security of life, and enabled man to live to seventy or even eighty; but the period of sensitive and supple youth remained at the very best little more than a decade and a half. Thus the truly young were never able to contribute to culture before they were already at heart middle-aged. At fifteen their bones were definitely becoming brittle, their hair grizzled, their faces lined. Their joints and muscles were stiffening, their brains were no longer quick to learn new adjustments, their fervour was evaporating.

It may seem strange that under these circumstances any kind of civilization could be achieved by the race, that any generation should ever have been able to do more than learn the tricks of its elders. Yet in fact, though progress was never swift, it was steady. For though these beings lacked much of the vigour of youth, they were compensated somewhat by escaping much of youth’s fevers and distractions. The First Men, in fact, were now a race whose wild oats had been sown; and though their youthful escapades had somewhat crippled them, they had now the advantage of sobriety and singleness of purpose. Though doomed by lassitude, and a certain fear of extravagance, to fall short of the highest achievements of their predecessors, they avoided much of the wasteful incoherence and mental conflict which had tortured the earlier civilization at its height, though not in its decline. Moreover, because their animal nature was somewhat subdued, the Patagonians were more capable of dispassionate cognition, and more inclined toward intellectualism. They were a people in whom rational behaviour was less often subverted by passion, though more liable to fail through mere indolence or faintheartedness. Though they found detachment relatively easy, theirs was the detachment of mere lassitude, not the leap from the prison of life’s cravings into a more spacious world.

One source of the special character of the Patagonian mind was that in it the sexual impulses was relatively weak. Many obscure causes had helped to temper that lavish sexuality in respect of which the first human species differed from all other animals, even the continuously sexual apes. These causes were diverse, but they combined to produce in the last phase of the life of the species a general curtailment of excess energy. In the Dark Ages the severity of the struggle for existence had thrust the sexual interest back almost into the subordinate place which it occupies in the animal mind. Coitus became a luxury only occasionally desired, while self-preservation had become once more an urgent and ever-present necessity. When at last life began to be easier, sexuality remained in partial eclipse, for the forces of racial ‘senescence’ were at work. Thus the Patagonian culture differed in mood from all the earlier cultures of the First Men. Hitherto it had been the clash of sexuality and social taboo that had generated half the fervour and half the delusions of the race. The excess energy of a victorious species, directed by circumstance into the great river of sex, and damned by social convention, had been canalized for a thousand labours. And though often it would break loose and lay all waste before it, in the main it had been turned to good account. At all times indeed, it had been prone to escape in all directions and carve out channels for itself, as a lopped tree stump sends forth not one but a score of shoots. Hence the richness, diversity, incoherence, violent and uncomprehended cravings and enthusiasms, of the earlier peoples. In the Patagonians there was no such luxuriance. That they were not highly sexual was not in itself a weakness. What mattered was that the springs of energy which formerly happened to flood into the channel of sex were themselves impoverished.

Conceive, then, a small and curiously sober people established east of the ancient Bahia Blanca, and advancing century by century over the plains and up the valleys. In time it reached and encircled the heights which were once the island of South Georgia, while to the north and west it spread into the Brazilian highlands and over the Andes. Definitely of higher type than any of their neighbours, definitely more vigorous and acute, the Patagonians were without serious rivals. And since by temperament they were peaceable and conciliatory, their cultural progress was little delayed, either by military imperialism or internal strife. Like their predecessors in the northern hemisphere, they passed through phases of disruption and union, retrogression and regeneration; but their career was on the whole more steadily progressive, and less dramatic, than anything that had occurred before. Earlier peoples had leapt from barbarism to civil life and collapsed again within a thousand years. The slow march of the Patagonians took ten times as long to pass from a tribal to a civic organization.

Eventually they comprised a vast and highly organized community of autonomous provinces, whose political and cultural centre lay upon the new coast north-east of the ancient Falkland Islands, while its barbarian outskirts included much of Brazil and Peru. The absence of serious strife between the various parts of this ‘empire’ was due partly to an innately pacific disposition, partly to a genius for organization. These influences were strengthened by a curiously potent tradition of cosmopolitanism, or human unity, which had been born in the agony of disunion before the days of the World State, and was so burnt into men’s hearts that it survived as an element of myth even through the Dark Age. So powerful was this tradition, that even when the sailing ships of Patagonia had founded colonies in remote Africa and Australia, these new communities remained at heart one with the mother country. Even when the almost Nordic culture of the new and temperate Antarctic coasts had outshone the ancient centre, the political harmony of the race was never in danger.