CI!, ivii.] SOCIOLOJY AND FREE-WILL ' 169 



But, continues Mr. Froude, "can you imagine a science 

 which would have foretold such movements as " Moham- 

 medanism, or Christianity, or Buddhism ? To the question 

 as thus presented, we must answer, certainly not. Neither 

 cau any man foretell any such movement as the typhoid fever 

 which six months hence is to strike liim down. If the latter 

 case does not prove tliat there are no physiologic laws, 

 neitlier does the former prove that there aro no laws of 

 }listor3^ In both instances, the antecedents of the pheno- 

 menon are irresistibly working out their results ; though, in 

 both cases, they are so complicoted that no human skill can 

 accurately anticipate their course. But to a different present- 

 ment of j\Ir. Froude's question, we might return a different 

 answer. There is a sense in which movements like Moham- 

 medanism, or Buddhism, or Christianity, could not have been 

 predicted, and there is a sense in which they could have been. 

 What could not have been predicted was the peculiar character 

 impressed upon these movements by the gigantic personalities 

 of such men as Mohammed and Omar, Sakyamuni, Jesus and 

 Paul. What could have been predicted was the general 

 character and direction of the movements. For example, as 

 I shall show in the following chapter, Christianity as a 

 universal religion was not possible until Rome had united in 

 a single commonwealth tlie progressive nations of the world. 

 And when Eome had accomplished this task, it might well 

 have been predicted that before long a religion would arise, 

 which should substitute monotheism for polytheism, pro- 

 claiming the universal fatherhood of God, and the universal 

 brotherhood of men. I admit that such a prediction could 

 have been made only by a person familiar with scientific 

 modes of thought not then in existence ; but could such a 

 person have been present to contemplate the phenomena, he 

 might have foreseen such a revolution in its main features, 

 as being an inevitable residt of the interaction of Jewish, 

 Hellenic and Boman ideas. I am inclined to think he might 



