productive, while less food is wanted and fewer clothes; and, in the exquisite air, exertion is not needed to make the sense of existence delightful. Therefore, in the south we find men lazy and indolent.

True, there are difficulties in these views; the home of the languid Italian was the home also of the sternest race of whom the story of mankind retains a record. And again, when we are told that the Spaniards are superstitious because Spain is a country of earthquakes, we remember Japan, the spot in all the world where earthquakes are most frequent, and where at the same time there is the most serene disbelief in any supernatural agency whatsoever.

Moreover, if men grow into what they are by natural laws, they cannot help being what they are; and if they cannot help being what they are, a good deal will have to be altered in our general view of human obligations and responsibilities.

That, however, in these theories there is a great deal of truth, is quite certain, were there but a hope that those who maintain them would be contented with that admission. A man born in a Mahometan country grows up a Mahometan; in a Catholic country, a Catholic; in a Protestant country, a Protestant. His opinions are like his language: he learns to think as he learns to speak; and it is absurd to suppose him responsible for being what nature makes him. We take pains to educate children. There is a good education and a bad education; there are rules well ascertained by which characters are influenced; and, clearly enough, it is no mere matter for a boy's free will whether he turns out well or ill. We try to train him into good habits; we keep him out of the way of temptations; we see that he is well taught; we mix kindness and strictness; we surround him with every good influence we can command. These are what are termed the advantages of a good education; and if we fail to provide those under our care with it, and if they go wrong, the responsibility we feel is as much ours as theirs. This is at once an admission of the power over us of outward circumstances.

In the same way, we allow for the strength of temptations, and the like.

In general, it is perfectly obvious that men do necessarily absorb, out of the influences in which they grow up, something which gives a complexion to their whole after-character.

When historians have to relate great social or speculative changes, the overthrow of a monarchy, or the establishment of a creed, they do but half their duty if they merely relate the events. In an account, for instance, of the rise of Mahometanism, it is not enough to describe the character of the Prophet, the ends which he set before him, the means which he made use of, and the effect which he produced; the historian must show what there was in the condition of the Eastern races which enabled Mahomet to act upon, them so powerfully; their existing beliefs, their existing moral and political condition.

In our estimate of the past, and in our calculations of the future, in the judgments which we pass upon one another, we measure responsibility, not by the thing done, but by the opportunities which people have had of knowing better or worse. In the efforts which we make to keep our children from bad associations or friends, we admit that external circumstances have a powerful effect in making men what they are.

But are circumstances every thing? That is the whole question. A science of history, if it is more than a misleading name, implies that the relation between cause and effect holds in human things as completely as in all others; that the origin of human actions is not to be looked for in mysterious properties of the mind, but in influences which are palpable and ponderable.

When natural causes are liable to be set aside and neutralized by what is called volition, the word Science is out of place. If it is free to man to choose what he will do or not do, there is no adequate science of him. If there is a science of him, there is no free choice, and the praise or blame with which we regard one another are impertinent and out of place.

I am trespassing upon these ethical grounds because, unless I do, the subject cannot be made intelligible. Mankind are but an aggregate of individuals; History is but the record of individual action: and what is true of the part is true of the whole.

We feel keenly about such things, and, when the logic becomes perplexing, we are apt to grow rhetorical about them. But rhetoric is only misleading. Whatever the truth may be, it is best that we should know it; and for truth of any kind we should keep our heads and hearts as cool as we can.

I will say at once, that, if we had the whole case before us; if we were taken, like Leibnitz's Tarquin, into the council-chamber of Nature, and were shown what we really were, where we came from, and where we were going, however unpleasant it might be for some of us to find ourselves, like Tarquin, made into villains, from the subtle necessities of "the best of all possible worlds,"—nevertheless, some such theory as Mr. Buckle's might possibly turn out to be true. Likely enough, there is some great "equation of the universe" where the value of the unknown quantities can be determined. But we must treat things in relation to our own powers and positions, and the question is, whether the sweep of those vast curves can be measured by the intellect of creatures of a day like ourselves.

The "Faust" of Goethe, tired of the barren round of earthly knowledge, calls magic to his aid. He desires, first, to see the spirit of the Macrocosmos, but his heart fails him before he ventures that tremendous experiment, and he summons before him, instead, the spirit of his own race. There he feels himself at home. The stream of life and the storm of action, the everlasting ocean of existence, the web and the woof, and the roaring loom of Time,—he gazes upon them all, and in passionate exultation claims fellowship with the awful thing before him. But the majestic vision fades, and a voice comes to him,—"Thou art fellow with the spirits which thy mind can grasp, not with me."

Had Mr. Buckle tried to follow his principles into detail, it might have fared no better with him than with "Faust."

What are the conditions of a science? and when may any subject be said to enter the scientific stage? I suppose when the facts begin to resolve themselves into groups; when phenomena are no longer isolated experiences, but appear in connection and order; when, after certain antecedents, certain consequences are uniformly seen to follow; when facts enough have been collected to furnish a basis for conjectural explanation; and when conjectures have so far ceased to be utterly vague that it is possible in some degree to foresee the future by the help of them.

Till a subject has advanced as far as this, to speak of a science of it is an abuse of language. It is not enough to say that there must be a science of human things because there is a science of all other things. This is like saying the planets must be inhabited because the only planet of which we have any experience is inhabited. It may or may not be true, but it is not a practical question; it does not affect the practical treatment of the matter in hand.

Let us look at the history of Astronomy.

So long as sun, moon, and planets were supposed to be gods or angels; so long as the sword of Orion was not a metaphor, but a fact; and the groups of stars which inlaid the floor of heaven were the glittering trophies of the loves and wars of the Pantheon,—so long there was no science of Astronomy. There was fancy, imagination, poetry, perhaps reverence, but no science. As soon,