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sense they may be said to include each other. Neither science is perfect till it obtains the confirmation of the other. "Man," says Jacobi, "requires not only a truth whose creator he is, but a truth also of which he is the creature." Yet the comparison could take place only at an advanced period of the progress of philosophy and of the knowledge of history. Philosophy must be seen by the light of history that the laws of its progress may be understood; and history, which records the thoughts as well as the actions of men, cannot overlook the vicissitudes of philosophic schools. Thus the history of philosophy is a postulate of either science. At the same time, history, unless considered in its philosophic aspect, is devoid of connection and instruction; and philosophy, which naturally tends to embrace all the sciences, necessarily seeks to subject history, amongst the rest, to its law. Hence arose the philosophy of history. "In history," says Krug, "philosophy beholds itself reflected. It is the text to which history supplies the commentary."1 Both sciences had attained a certain maturity of development before they sought each other. "Philosophy," said Schelling, "ought not to precede the particular sciences, but to follow after them."2 Generalisation in history was not possible until a great part of its course was run, and the knowledge of its details tolerably complete. nor could the history of philosophy be written before it had phied through many phases, or before it had attained a considerable development. Thus it naturally happened that the philosophy of history and the history of philosophy, as they proceeded from the same causes, began to be cultivated about the same time. They are scarcely a century old. The mediæval philosophy had taken no cognisance of the external world until, in the sixteenth century, a [327] reaction took place. As theology had predominated in the Middle Ages, now physiology prevailed in its stead. The study of nature became the first of sciences, and in the age of the supremacy of the Baconian system, Kepler and Galileo and Newton were considered philosophers. To the philosophic investigation of nature was added, in the eighteenth century, the philosophic contemplation of history. The method by which Bacon had revolutionised natural science "ab experientia ad axiomata, et ab axiomatibus ad nova inventa,"1 came to be tried on history. Since that time a philosophy of history has been attempted upon the principles of almost every system. The result has not always been to the advantage of history, or to the hi of the philosophers. "When things are known and found out, then they can descant upon them; they can knit them into certain causes, they can reduce them to their principles. If any instance of experience stands against them, they can range it in order by some distinctions. But all this is but a web of the wit; it can work nothing."2 The first attempt to give unity to universal history by the application of a philosophic system was made by Lessing, in his celebrated fragment on the Education of the Human Race. It was his last work, "and must be considered the foundation of all modern philosophy, of religion, and the beginning of a more profound appreciation of history."3 He employs the ideas of Leibnitz's Théodicée to explain the government of the world. Condorcet's Sketch of the Progress of the Human Mind is inspired, in like manner, by the sensualist doctrines of Condillac. Kant, though perfectly ignorant of .