of the human soul, where we may see its necessity and spontaneity. Religion was regarded no longer as something extraneous or hostile to philosophy, as a piece of stupidity or of deception practised by the unscrupulous upon the simple, but according to Vico's own doctrine as a rudimentary philosophy; so that the whole content of reasoned metaphysic was already to a certain extent implicit in poetical or religious metaphysic. Similarly, poetry and history were no longer kept distinct or set face to face to destroy each other; and as one of the great inspirers of the new German literature, Hamann (who in many ways resembles Vico in tendency, though unequal to him in mental power), had already foreseen when he uttered the warning, "if our poetry is worthless, our history will become leaner than Pharaoh's kine," a breath of poetry revived the historical study of the nineteenth century; once colourless, it became picturesque: once frigid, it regained warmth and life. The criticism of Hobbes' and Locke's utilitarianism, and the affirmation of the moral consciousness as a spontaneous sense of shame and a judgment entirely free from reflection reappeared in full panoply with the Critique of the Practical Reason; and that of their social atomism and consequent contractualism in Hegel's Philosophy of Right. The liberty of conscience and religious indifferentism professed and inculcated by the publicists of the seventeenth century were negated as a philosophical doctrine; and a nation without God seemed to Hegel, as it did to Vico, a phenomenon not to be found in history and existing only in the gossip of travellers in unknown or little-known lands. Carrying on the work of the Reformation, which Vico could neither grasp nor truly appreciate, the idealistic philosophy of Germany aimed not at exterminating religion, but at refining it, and at giving philosophy itself the spiritual value of religion. The certitude, the hard certitude which Vico distinguished from truth in the sphere of law, formed the subject of thought from Thomasius to Kant and Fichte and so on to the most recent writers, who have sought even if they have never found the distinctive criterion of the two forms; all or nearly all show a vivid consciousness of what is called "constraint" or "compulsion," a fact which had been almost forgotten in the old superficial and rhetorical moral theory. The historical school of law, in its reaction against the abstract revolutionary and reformatory tendencies of the eighteenth century, was bound to recall Vico's polemic against the Platonic or Grotian theory of an ideal republic or a natural law above and outside history and serving as a standard for history, and to recognise with Vico that law is correlative to the whole social life of a people at a given moment of its history and capable of being judged only in relation to it; a living and plastic reality, in a continual process of change like that of language.