The Continental Monthly, Vol. 2, No 3, September, 1862 | Page 2

and exceedingly
thorough; and as he early became charmed with the apparent harmony
of all nature, whether in the physical, intellectual, or moral world, he at
once commenced tracing out the laws of the universe, to which, in his
mind, all things were subject, with a view of illustrating that beautiful
harmony, every where prevailing, every where unbroken. All this
influenced every thing, 'and mind and gross matter, each performed
their parts, in relative proportions, and according to the immutable laws
of progress.'
With a view of discussing his subject thoroughly, and establishing his
theory beyond controversy, as he believed, he proposed, before
referring to the History of Civilization in England, to discover, so far as
possible, all the laws of political and social economy, and establish the
relative powers and influence of the moral faculties, the intellect, and
external nature, and determine the part each takes in contributing to the
progress of the world. To this, the first volume is exclusively devoted;
and it is truly astonishing to observe the amount of research displayed.
The author is perfectly familiar, not only with a vast array of facts of
history, but with the principal discoveries of every branch of science;
and as he regards all things as a unit, he sets out by saying that no man
is competent to write history who is not familiar with the physical
universe. A fascinating writer, with a fair industry, can write narrative,
but not history.
This is taking in a wide field; and Mr. Buckle may be regarded as
somewhat egotistic and vain; but the fact that he proves himself, in a
great degree, the possessor of the knowledge he conceives requisite,
rather than asserts it, is a sufficient vindication against all aspersions.
Mr. Buckle regards physical influences as the primary motive power
which produces civilization; but these influences are fixed in their
nature, and are few in number, and always operate with equal power.
The capacity of the intellect is unlimited; it grows and expands,

partially impelled by surrounding physical circumstances, and partially
by its own second suggestions, growing out of those primary
impressions received from nature. The moral influence, the historian
asserts, is the weakest of the three, which control the destiny of man.
Not an axiom now current, but was known and taught in the days of
Plato, of Zoroaster, and of Confucius; yet how wide the gap intervening
between the civilization of the different eras! Moral without intellectual
culture, is nothing; but with the latter, the former comes as a necessary
sequence.
All individual examples are rejected. As all things act in harmony, we
can only draw deductions by regarding the race in the aggregate, and
studying its progress through long periods of time. Statistics is the basis
of all generalizations, and it is only from a close comparison of these,
for ages, that the harmonious movement of all things can be clearly
proved.
Mr. Buckle was a fatalist in every sense of the word. Marriages, deaths,
births, crime--all are regulated by Law. The moral status of a
community is illustrated by the number of depredations committed, and
their character. Following the suggestions of M. Quetelot, he brings
forward an array of figures to prove that not only, in a large community,
is there about the same number of crimes committed each year, but
their character is similar, and even the instruments employed in
committing them are nearly the same. Of course, outside circumstances
modify this slightly--such as financial failures, scarcity of bread, etc.,
but by a comparison of long periods of time, these influences recur
with perfect regularity.
It is not the individual, in any instance, who is the criminal--but society.
The murderer and the suicide are not responsible, but are merely public
executioners. Through them the depravity of the public finds vent.
Free Will and Predestination--the two dogmas which have, more than
any others, agitated the public mind--are discussed at length. Of course
he accepts the latter theory, but under a different name. Free Will, he
contends, inevitably leads to aristocracy, and Predestination to
democracy; and the British and Scottish churches are cited as examples

of the effect of the two doctrines on ecclesiastical organizations. The
former is an aristocracy, the latter a democracy.
No feature of Mr. Buckle's work is so prominent as its democratic
tendencies. The people, and the means by which they can be elevated,
were uppermost in his mind, and he disposes of established usages, and
aristocratic institutions, in a manner far more American than English. It
is this circumstance which has endeared him to the people of this
country, and to the liberals of Germany--the work having been
translated into German. For the same reason, he was severely criticised
in England.
Having devoted the first volume to a discussion of the laws of