But the Teutons could not have opposed them. During the 7th century the Lombards in Italy were lazy and divided; the Goths in Spain lazier and more divided still; the Franks were tearing themselves in pieces by civil war. The years from A.D. 550 to A.D. 750 and the rise of the Carlovingian dynasty, were a period of exhaustion for our race, such as follows on great victories, and the consequent slaughter and collapse.

This was the critical period of the Teutonic race; little talked of, because little known: but very perilous. Nevertheless, whatever the Eastern Empire might have done, the Saracens prevented its doing; and if you hold (with me) that the welfare of the Teutonic race is the welfare of the world; then, meaning nothing less, the Saracen invasion, by crippling the Eastern Empire, saved Europe and our

race.

And now, gentlemen, was this vast campaign fought without a general? If Trafalgar could not be won without the mind of a Nelson, or Waterloo without the mind of a Wellington, was there no one mind to lead those innumerable armies, on whose success depended the future of the whole human race? Did no one marshal them in that impregnable convex front, from the Euxine to the North Sea? No one guide them to the two great strategic centres, of the Black Forest and Trieste? No one cause them, blind barbarians without maps or science, to follow those rules of war, without which victory in a protracted struggle is impossible; and by the pressure

X

of the Huns behind, force on their flagging myriads to an enterprise which their simplicity fancied at first beyond the powers of mortal men? Believe it who will but I cannot. I may be told that they gravitated into their places, as stones and mud do. Be it so. They obeyed natural laws of course, as all things do on earth, when they obeyed the laws of war those too are natural laws, explicable on simple mathematical principles. But while I believe that not a stone or a handful of mud gravitates into its place without the will of God; that it was ordained, ages since, into what particular spot each grain of gold should be washed down from an Australian quartz reef, that a certain man might find it at a certain moment and crisis of his life;—if I be superstitious enough (as thank God I am) to hold that creed, shall I not believe that though this great war had no general upon earth, it may have had a general in Heaven? and that in spite of all their sins, the hosts of our forefathers were the hosts of God?

APPENDIX.

THE LIMITS OF EXACT SCIENCE AS APPLIED TO HISTORY.

It is with a feeling of awe, I had almost said of fear, that I find myself in this place, upon this errand. The responsibility of a teacher of History in Cambridge is in itself very heavy: but doubly heavy in the case of one who sees among his audience many men as fit, it may be some more fit, to fill this Chair and again, more heavy still, when one succeeds to a man whose learning, like his virtues, one can never hope to equal.

But a Professor, I trust, is like other men, capable of improvement; and the great law, 'docendo disces,' may be fulfilled in him, as in other men. Meanwhile, I can only promise that such small powers as I possess will be honestly devoted to this Professorate; and that I shall endeavour to teach Modern History after a method which shall give satisfaction to the Rulers of this University.

I shall do that best, I believe, by keeping in mind the lessons which I, in common with thousands more, have learnt from my wise and good predecessor. I do not mean merely patience in research, and accuracy in fact. They are required of all men: and they may be learnt from many But what Sir James Stephen's life and writings should especially teach us, is the beauty and the value of charity; of that large-hearted humanity, which sympathizes with all

men.

noble, generous, earnest thought and endeavour, in whatsoever shape they may have appeared; a charity which, without weakly or lazily confounding the eternal laws of right and wrong, can make allowances for human frailty; can separate the good from the evil in men and in theories; can understand, and can forgive, because it loves. Who can read Sir James Stephen's works without feeling more kindly toward many a man, and many a form of thought, against which he has been more or less prejudiced; without a more genial view of human nature, a more hopeful view of human destiny, a more full belief in the great saying, that 'Wisdom is justified of all her children'? Who, too, can read those works without seeing how charity enlightens the intellect, just as bigotry darkens it; how events, which to the theorist and the pedant are merely monstrous and unmeaning, may explain themselves easily enough to the man who will put himself in his fellow-creatures' place; who will give them credit for being men of like passions with himself; who will see with their eyes, feel with their hearts, and take for his motto, 'Homo sum, nil humani a me alienum puto '?

I entreat gentlemen who may hereafter attend my lectures to bear in mind this last saying. If they wish to understand History, they must first try to understand men and women. For History is the history of men and women, and of nothing else; and he who knows men and women thoroughly will best understand the past work of the world, and be best able to carry on its work now. The men who, in the long run, have governed the world, have been those who understood the human heart; and therefore it is to this day the statesman who keeps the reins in his hand, and not the mere student. He is a man of the world; he knows how to manage his fellow-men; and therefore he can get work done which the mere student (it may be) has taught him

ought to be done; but which the mere student, much less the mere trader or economist, could not get done; simply because his fellow-men would probably not listen to him, and certainly outwit him. Of course, in proportion to the depth, width, soundness, of his conception of human nature, will be the greatness and wholesomeness of his power. He may appeal to the meanest, or to the loftiest motives. He may be a fox or an eagle; a Borgia, or a Hildebrand; a Talleyrand, or a Napoleon; a Mary Stuart, or an Elizabeth: but however base, however noble, the power which he exercises is the same in essence. He makes History, because he understands men. And you, if you would understand History, must understand men.

If, therefore, any of you should ask me how to study history, I should answer-Take by all means biographies : wheresoever possible, autobiographies; and study them. Fill your minds with live human figures; men of like passions with yourselves; see how each lived and worked in the time and place in which God put him. Believe me, that when you have thus made a friend of the dead, and brought him to life again, and let him teach you to see with his eyes, and feel with his heart, you will begin to understand more of his generation and his circumstances, than all the mere historybooks of the period would teach you. In proportion as you understand the man, and only so, will you begin to understand the elements in which he worked. And not only to understand, but to remember. Names, dates, genealogies, geographical details, costumes, fashions, manners, crabbed scraps of old law, which you used, perhaps, to read up and forget again, because they were not rooted, but stuck into your brain, as pins are into a pincushion, to fall out at the first shake-all these you will remember; because they will arrange and organize themselves around the central human