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xxxviii it can be seen is itself greatly elevated above the level of the sea. He who sails by the isle of Teneriff, contemplates the entire Pike, from the foot to the summit."

But Gibbon has his place in literature not only as the stylist, who never lays aside his toga when he takes up his pen, but as the expounder of a large and striking idea in a sphere of intense interest to mankind, and as a powerful representative of certain tendencies of his age. The guiding idea or "moral" of his history is briefly stated in his epigram: "I have described the triumph of barbarism and religion". In other words, the historical development of human societies, since the second century after Christ, was a retrogression (according to ordinary views of "progress"), for which Christianity was mainly to blame. This conclusion of Gibbon tended in the same direction as the theories of Rousseau; only, while Rousseau dated the decline from the day when men left Arcadia, Gibbon's era was the death of Marcus Aurelius.

We are thus taken into a region of speculation where every traveller must make his own chart. But to attempt to deny a general truth in Gibbon's point of view is vain; and it is feeble to deprecate his sneer. We may spare more sympathy than he for the warriors and the churchmen; but all that has since been added to his knowledge of facts has neither reversed nor blunted the point of the "Decline and Fall". Optimism of temperament may shut the eyes; faith, wedded to some "one increasing purpose" which it shrinks from grasping, may divert from the path of facts. But for an inquirer not blinded by religious prepossessions, or misled by comfortable sophistries, Gibbon really expounded one of the chief data with which the philosophy of history has to reckon. How are we to define progress? how recognize retrogression? What is the end in relation to which such words have their meaning, and is