tion is the result of a course of natural selection which operates to improve and elevate the powers of man. That civilization has arisen at different times in different places and has progressed at different rates, is not inconsistent with this theory; for that might result from the unequal balancing of impelling and resisting forces; but that progress everywhere commencing, for even among the lowest tribes it is held that there has been some progress, has nowhere been continuous, but has everywhere been brought to a stand or retrogression, is absolutely inconsistent. For if progress operated to fix an improvement in man's nature and thus to produce further progress, though there might be occasional interruption, yet the general rule would be that progress would be continuous—that advance would lead to advance, and civilization develop into higher civilization.
Not merely the general rule, but the universal rule, is the reverse of this. The earth is the tomb of the dead empires, no less than of dead men. Instead of progress fitting men for greater progress, every civilization that was in its own time as vigorous and advancing as ours is now, has of itself come to a stop. Over and over again, art has declined, learning sunk, power waned, population become sparse, until the people who had built great temples and mighty cities, turned rivers and pierced mountains, cultivated the earth like a garden and introduced the utmost refinement into the minute affairs of life, remained but in a remnant of squalid barbarians, who had lost even the memory of what their ancestors had done, and regarded the surviving fragments of their grandeur as the work of genii, or of the mighty race before the flood. So true is this, that when we think of the past, it seems like the inexorable law, from which we can no more hope to be exempt than the young man who "feels his life in every limb" can hope to be exempt from the dissolution which is the common fate of all.
