very much. All this should have made the progress of mankind--progress at least in this limited sense-exceedingly common; but, in fact, any progress is extremely rare. As a rule (and as has been insisted on before) a stationary state is by far the most frequent condition of man, as far as history describes that condition; the progressive state is only a rare and an occasional exception. Before history began there must have been in the nation which writes it much progress; else there could have been no history. It is a great advance in civilisation to be able to describe the common facts of life, and perhaps, if we were to examine it, we should find that it was at least an equal advance to wish to describe them. But very few races have made this step of progress; very few have been capable even of the meanest sort of history; and as for writing such a history as that of Thucydides, most nations could as soon have constructed a planet. When history begins to record, she finds most of the races incapable of history, arrested, unprogressive, and pretty much where they are now. Why, then, have not the obvious and natural causes of progress (as we should call them) produced those obvious and natural effects? Why have the real fortunes of mankind been so different from the fortunes which we should expect? This is the problem which in various forms I have taken up in these papers, and this is the outline of the solution which I have attempted to propose. The progress of MAN requires the co--operation of MEN for its development. That which any one man or any one family could invent for themselves is obviously exceedingly limited. And even if this were not true, isolated progress could never be traced. The rudest sort of cooperative society, the lowest tribe and the feeblest government, is so much stronger than isolated man, that isolated man (if he ever existed in any shape which could be called man), might very easily have ceased to exist. The first principle of the subject is that man can only progress in 'co-operative groups;' I might say tribes and nations, but I use the less common word because few people would at once see that tribes and nations ARE co-operative groups, and that it is their being so which makes their value; that unless you can make a strong co-operative bond, your society will be conquered and killed out by some other society which has such a bond; and the second principle is that the members of such a group should be similar enough to one another to co-operate easily and readily together. The co-operation in all such cases depends on a FELT UNION of heart and spirit; and this is only felt when there is a great degree of real likeness in mind and feeling, however that likeness may have been attained.