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toning-down process which is necessary to bring a young American back to common sense, and I underrated the real services of many Englishmen to the Bible as a religious book, exactly the supplement which I then needed to my German education. Ullmann's 'Wesen des Christenthums,' which I had read at Göttingen, had steadied my religious faith, and I devoted myself at Oxford to the old Anglican divines and to the standard books of the Anglican communion. The only one of these which gave me any pleasure or profit was Hooker's 'Ecclesiastical Polity.' The first part of this book I studied with the greatest care, making an analysis of it and reviewing it repeatedly. It suited exactly those notions of constitutional order, adjustment of rights, constitutional authority, and historical continuity, in which I had been brought up, and it presented those doctrines of liberty under law applied both to church and state which commanded my enthusiastic acceptance. It also presented Anglicanism in exactly the aspect in which it was attractive to me. It reawakened, however, all my love for political science, which was intensified by reading Buckle and also by another fact next to be mentioned.

"The most singular contrast between Göttingen and Oxford was this: At Göttingen everything one got came from the university, nothing from one's fellow-students. At Oxford it was not possible to get anything of great value from the university; but the education one could get from one's fellows was invaluable. There was a set of young fellows, or men reading for fellowships, there at that time, who were studying Hegel. I became intimate with several of them. Two or three of them have since died at an early age, disappointing hopes of useful careers. I never caught the Hegelian fever. I had heard Lotze at Göttingen, and found his suggestions very convenient to hold on by, at least for the time. We used, however, in our conversations at Oxford, to talk about Buckle and the ideas which he had then set afloat, and the question which occupied us the most was whether there could be a science of society, and, if so, where it should begin and how it should be built. We had all been eager students of what was then called the 'philosophy of history,' and I had also felt great interest in the idea of God in history, with which my companions did not sympathize. We agreed, however, that social science must be an induction from history, that Buckle had started on the right track, and that the thing to do was to study history. The difficulty which arrested us was that we did not see how the mass of matter to be collected and arranged could ever be so mastered that the induction could actually be performed if the notion of an 'induction from history' should be construed strictly. Young as we were, we never took up this crude notion as a real programme of work. I have often thought of it since when I