about twenty doomed to celibacy, for no one is allowed to land upon the island without the approbation of the acting magistrate, and the consent of the governor.

They have inherited a love of dancing from their Otaheitan mothers."

THOUGHTS AND FACTS CONTRIBUTING TO THE HISTORY OF MAN.

1. UNITY in Nature, and Uniformity in its Modes of Development. 11. Analogy in the Progressive Development of Man and Nature. III. Analogy in the Progressive Development of the Individual Man and Nations.

IV. The Order of Nature is Progressive Development through Successive Stages.

V. The Stages of Development in Man and Nature are Rise, Progress, Maturity, Decline, and Decay.

VI. Adaptation in Nature of Everything to its Position in the World. In the universe, from the larva of the butterfly, through man, to the entire system of the universe, all is progress through successive stages of development.

Progress through successive stages of development is the order (Kooμos) through which all things must of necessity move.

The progress which I would speak of here, is not progress as usually understood, progress in a straight line, it is progress in a circle; starting from a point, it comes back to the same point again.

In every species of development there is a culminating period, when every development reaches its highest point of perfection and fulness, which is manifested at the period of its existence by the beauty and perfection which the development attains to at that period.

It is the inevitable law of all developments, the tendency of all things after having reached maturity, to decline and to decay. Man and nations, art and nature, are equally subject to this law.

There is an expression used by a Greek philosopher, κυκλος ανάγκης. It is a law of necessity that all things move in a circle. It is the law of development that all things have a rise, progress, maturity, decline, and decay; all things moving through their cycle of progressive development. The different geological ages are but cycles of development; the various extinct fossil animals are evidences of beings run

Hood's "Cruise of H.M.S. Fawn in 1862." London, 1863.

ning through their cycles of development, and ultimately dying out. Man himself has his cycle of development. The seasons undergo their changes in cycles. The earth and planets move in circles; the eclipses of the moon recur in a periodical cycle. By the precession of the equinoxes, the whole of the equator moves round that of the ecliptic, employing a period or cycle of no less than 25,868 years. According to Sir William Herschel, the sun itself, with the whole solar system, is performing a cycle, moving through space at the rate of 150 millions of miles a year.

The history of nations and peoples is but a history of developments, each people having its cycle of development.

As the laws which govern the planets in their course are modified by disturbing forces, so the laws of development are modified by climate, species, race, position in the world.

There is a distinct and separate development for man considered as the individual man, for man in the aggregate as a people, for man considered as the human race. The development of the individual man rarely ever exceeds the limits of one hundred years; of man as a people, seldom exceeds one thousand. To the development of the human race we can affix no period of limitation; but, considering that the world is now almost entirely discovered and peopled, and that there is no spot on the earth where there is any likelihood of another people arising and developing itself into a great nation, we may say that the development of the human race has reached its culminating point, and is now on the wane.

The great scheme of nature is a system of gradation and subordination one to another. From the trilobite, which is the earliest form of life, to man, all is gradation from a lower to a higher and more perfect form of organisation.

In the laws of development there are no sudden leaps, each stage must form a stepping stone to the next stage. In the development of the laws of nature and science, each truth is the result of a former truth; each fact is a stepping-stone to the solution of another fact; each thought is the germ of another thought. There is a sequence in all things; one thing grows out of or is evolved from another.

As it gives us a high idea of the skill and ingenuity of a watchmaker when he makes a watch which will go on for years without there being any further need of having recourse to his skill and interference, so it ought to give us a lofty conception of a Deity, who has created a world whose system can proceed onwards by the government and development of his laws alone. And as it would prove want of skill and ingenuity in a watchmaker, who should make a watch which would frequently require his aid, so a constant interposition of

the Deity in the affairs of the world would be presuming a want of skill and carelessness in the development of those laws which the Divine lawgiver has imposed on the universe.

Development of Mind. The progress of the development of the human mind in different ages, climates, and circumstances, is uniform, acting upon the same principle and to the same end.

Assuming that principle which is the essence of induction, the conviction of the universal and permanent uniformity of nature, it follows as a necessary consequence that the actions of man in the aggregate, and the development of the phenomena of the human mind, must share the same laws of order, uniformity, and continuity, which belong to all parts of the material world.

As it is the nature of the human mind to be always uniform in its operations, always consistent in its results, it follows that, when employed upon the same subjects, its results and conclusions are the same. As the Bishop of Natal beautifully expresses it, "The mind of man, in all ages and in all countries, musing on the origin of all things, has been led by a Divine instinct to the same grand conclusions."

Human nature is one and the same everywhere; the same wants beget the same invention and use of the same necessities to supply those wants; the same ideas arise within the mind of man, suggested by the same objects.

As in early childhood our natural instincts are more manifest, so in the earlier periods of human civilisation man's natural instincts are more fully developed.

There is an instinct peculiar to the common nature of man, by which man and nations, at each stage of their development, work out independently certain ideas and suggestions peculiar to those stages of development.

Man may undergo change of place, climate, and appearance; still the same development of mind takes place, subject to the laws that have operated through all ages.

Comte points out three distinct stages of human development-the theological, the metaphysical, the positive. These coincide with the stages of the development of mind in the individual man. In childhood all phenomena are explained by authority, or referred to powers which it cannot comprehend. Youth begins to think for itself, and is led to discuss metaphysical entities. Manhood is obliged to acknowledge that all phenomena are subject to law.

The suggestive principle is awakened by necessity in the mind of man, according as his wants and habits require.

This suggestive principle, which is peculiar to our common nature,

leads man to invent objects to supply his daily wants and requirements; other objects and forms being suggested as his necessities increase and are more widely extended. Does man want to tear up the soil to prepare it for the reception of grain, he invents the plough. Does he want to cut down timber, or does he require the use of some sharp instrument, the hardness of flint and of metal, and their capability to receive a fine edge, lead him to use those materials for that purpose, and suggests the form of a chisel, a hatchet, or a knife.* Is he at war with his enemies, with the same materials he forms an arrow, and, to inflict greater injury on his enemy, the shape of a barbed arrow is suggested to him. The softness of clay, and the hardness it acquires when baked in the sun, suggests the idea of making cups, vases, and other utensils of that material, and leads him to invent the potter's wheel. His taste unfolding and the suggestive principle developing itself more and more, he shapes other forms, and acquires a taste for ornamentation to be applied to these utensils. In the early periods everything suggested was of the simplest form. In the early modes of sepulture the simplest forms were adopted, and were such as would be naturally suggested. The tumulus, which was one of the simplest forms, was adopted in several parts of the world. The cromlech, which is also another simple form, is found all over the world, and is not a characteristic form adopted by any separate people, or indicative of any particular race. The pyramid, too, is a form of sepulture found in countries the most widely apart-in Egypt, in Central America, and in Japan.

Words and phrases expressive of similar ideas and usages are found in the early development of languages and peoples, which have their source in the nature of the human mind and of our sensations; for the development of the human mind is evolved under much the same relations in regard to external nature. Similar objects make similar impressions on the mind, which is one and the same everywhere. Darkness suggests the idea of death to the refined Greek, as well as to the barbarous American.

When the human mind reaches a certain period of development, certain ideas and facts, results of that stage of development, are necessarily evolved. We have an instance in the discovery of Neptune. The progress of astronomy had reached that stage when the discovery of Neptune as a part of the system of the universe could not but be evolved. Adams and Leverrier, working independently, were led to its discovery. In the progress of science, we also find Newton and Liebnitz developing further previously known scientific facts; discovering the doctrine of fluxions at nearly the same period. Many * Man, as Franklin defines him, is a tool-making animal.

ideas and facts in metaphysics and science have been anticipated by the Hindoos and Egyptians. This was the result of the earlier development of these nations, they being many centuries in advance of European civilisation.

The various myths, legends, fables, and other products of the human mind in different countries, seemingly identical, prove that the spontaneous tendencies of human thought and imagination are similar in all countries. They are the phenomena of the human mind, developing themselves in accordance with laws peculiar to the human mind in its different stages of development. Among the mythological tales of Polynesia we find a great similarity to the fairy legends of Connaught.

Nothing can afford a stronger evidence of the uniformity of the operations of instinct and of the suggestive principle in the mind of man, than the striking resemblance of the worked flints to each other in almost every country where they have been found; they present identical forms, obviously the result of identical intention.

The various kinds of almost identical ornamentation found in widely apart nations without intercommunication, afford a remarkable evidence of independent evolution of the human mind, and self-development among nations. The simplest form of ornamentation, the zigzag, is found wide spread among all nations. It is as naturally suggested to the savage in carving his club, as to the Greek artist in painting his vases, when the artistic instinct is awakened and developed in man. As Humboldt remarks, nations of very different descent, when in a similar uncivilised state, having the same disposition to simplify and generalise outlines, and being impelled by inherent mental disposition to form rhythmical repetitions and series, may be led to produce similar signs and symbols. The cross, another form of ornamentation, is found in endless varieties in the most widely apart countries. It is also a form naturally suggested to man at any period of his development, for it is merely the intersection of two lines. In the paintings on Egyptian tombs, crosses, with other fancy devices, may be seen figured on the robes of the Rot-ñ-n and the Rebo, a people dwelling in the vicinity of Mesopotamia, showing, as Sir Gardner Wilkinson remarks, that this very simple device was already in use as early as the fifteenth century before the Christian era. Crosses in endless varieties are found on the Greek vases. Crosses, with other patterns, are figured on the tombs in Phrygia. The cross is also a distinctive sign in several Mexican hieroglyphs. It forms the central ornament of a tablet at the back of an altar at Palenque. Specimens of Peruvian pottery have also been discovered with a row of well-defined Maltese crosses. The fret is almost uni