The word _event_ must be used by Guizot in a less positive and accurate way than it usually is—in a wide, uncertain, elastic sense that it never bears; otherwise, it does not properly define the meaning of the word _civilization_ at all. Civilization is not an event, it is a _series_, a _chain_ of events linked more or less logically together and brought about by the inter-action of ideas which are often themselves very complex. There is a continual bringing to birth of further ideas and events. The result is sometimes incessant movement, sometimes stagnation. In either case, civilization is not an event, but an assemblage of events and ideas, a _state_ in which a human society subsists, an _environment_ with which it has managed to surround itself, which is created by it, emanates from it, and in turn reacts on it. This state is universal in a sense in which an event never is. It admits of many variations which it could not survive if it were merely an event. Further, it is quite independent of all forms of government; it makes as much progress under a despotism as under the freest democracy, and it does not cease to exist when the conditions of political life are modified or even absolutely changed by civil war. This does not mean that we may more or less neglect the forms of government. They are intimately bound up with the health of the social organism; its prosperity is impaired or destroyed if the choice of government is bad, favoured and developed if the choice is good. But we are not concerned here with mere questions of prosperity. Our subject is more serious. It deals with the very existence of peoples and of civilization; and civilization has to do with certain elemental conditions which are independent of politics, and have to look far deeper for the motive-forces that bring them into being, direct, and expand them, make them fruitful or barren and, in a word, mould their whole life. In face of such root-questions as these, considerations of government, prosperity, and misery naturally take a second place. The first place is always and everywhere held by the question “to be or not to be,” which is as supreme for a people as for an individual. As Guizot does not seem to have realized this, civilization is to him not a state or an environment, but an _event_; and he finds its generating principle in another event, of a purely political character. If we open his eloquent and famous book, we shall come upon a mass of hypotheses calculated to set his leading idea into relief. After mentioning a certain number of situations to which human societies might come, the author asks “whether common instinct would recognize in these the conditions under which a people _civilizes_ itself, in the natural sense of the word.”