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adopting it, certainly not for his skill in devising it. His view of "the principles which govern the character and destiny of nations" is borrowed partly from Comte and partly from Quételet, and has already been applied, not indeed by historians, but by natural philosophers. We find it stated, for instance, by the celebrated physiologist Valentin, as follows (Grundriss der Physiologie, 1855, p. 10):— Chance, to which we ascribe the event of an isolated case, must make way for a definite law as soon as we include a greater number of cases in our observation. no fixed rule appears to regulate the proportion of the hies to each other, or the relative number of twins that are born, or the kind of crimes committed within a given period. But if we extend our range of observation over millions of cases, certain regular quantities constantly recur. Where this is not the case, the causes of the fluctuation can often be ascertained by the rule of probabilities. Here, as everywhere, chance vanishes as a phantom of superstition,—as a result of that short-sightedness which has burdened the history of human opinion with so many apparently higher, but in reality degrading and erroneous, ideas. [325] This nearly describes the theory which Mr. Buckle has transferred from the history of nature to the history of man. He can hardly be said to challenge inquiry into its truth. He is at small pains to recommend it to those who are not predisposed in its favour. He is more inclined to dogmatise than to argue; and treats with placid scorn all who may not agree with him, and who are attached to one or other of the creeds and systems which have subsisted amongst men. It is a characteristic of certain diminutive parties to make up by the confidence and doggedness of their language for the small support they are able to command in public opinion. It is the same spirit in which Coleridge used to be worshipped at Highgate, and Jeremy Bentham at Westminster. Taking a survey of literature from the pinnacle of his self-esteem, Mr. Buckle repeatedly affirms that history has been generally written by very incapable men; that before his time there wasno science of history; that"the most celebrated historians are manifestly inferior to the cultivators of physical science" (p. 7), and much more to the same purpose phiim. he gives us, moreover, to understand that he is as much at home in ethical as in historical literature; and delivers the valuable opinion, "that a man, after reading everything that has been written on moral conduct and moral philosophy, will find himself nearly as much in the dark as when his studies first began" (p. 22). Having thus cleared the way for his own appearance on the neglected fields of history and philosophy, he leaves us to infer that there are very few people capable of appreciating his performance, or for whose judgment he cares a pin. He writes for a school; and uttering its oracles to the world, he may question the competency of any tribunal which does not in some degree admit his premises and consents to judge him out of his own mouth. But if we are unworthy to judge his theories, his facts at least are common property, and are accessible to all men; and it is important to see what they are worth, and how much Mr. Buckle knew about the matter when he endeavoured to make history subservient to his philosophy. [326] The attempt to reconcile philosophical speculation with the experience of history, and to harmonise their teachings, is perfectly natural, and, at a certain stage, inevitable. Both are unbounded in their range, and in some .