HUMAN NATURE. [VI. 134 and true culture, encourage me to believe that it is adventitious. If Australia can content itself with the history of England since the reign of Queen Anne, America has found out long ago the mistake of crippling the historic instinct with any such limitation ; and American scholars, lawyers, and constitutionalists are working as zealously at the medieval forms as are the students of England, France, and Germany. And not only experience of the past and faith in the future, but sympathy with the historical world both past and future, if I may use such an expression, inclines me to a protest. Like the man in Terence, I say ' Humani nil a me alienum puto;' I have a sympathy with the struggles of the struggling ages, with the weariness of the weary ages, with the faith of the ages of faith, with the controversies of the ages of controversy, with the changes of the ages of change, with the light of the ages of illumination, with the darkness of the dark ages themselves. Nay, I am not sure that I may not some day have to profess myself a convert to the Unity of History and the Education of the World. For after all, human life is not essentially changed by railways or excise, or newspapers, or even by the property tax : the people before the flood ate and drank, married and were given in marriage, planted and builded ; still Jacob finds his Rachel at the well, and David and Jonathan make their covenant together, and David mourns for Absalom. Natural selection, and the survival of the fittest, have not done away with sin and sorrow, and, whatever evolution may have done in the producing of new types, those new types have not swept away the old. To go beyond and behind the ancients, what else do we find in Egypt, Babylon and Nineveh, in Japan, and in the China of immemorial sameness ? And as there is no history in which we do not find a sympathy, there is none in which we may not find a lesson. But to put aside generalities; the two or three truisms