ourselves. The author, therefore, was fear ful lest the minds of young persons might be perplexed by the discussions which this uncertainty must necessarily involve; and learn, perhaps, to regard the principles themselves as indistinct, from the extreme caution that would be requisite in their application. It was in order to avoid this difficulty that he made choice of a narrative from Ancient History. By doing so, he has had the advantage of following the steps of an historian who has himself adopted the very view which he was anxious to inculcate. Herodotus, whether in describing the revolutions of states or the fortunes of individuals, never fails to trace the secret working of those laws which govern the universe. He does not rest satisfied with relating the ostensible causes that have led to events, but, either by the intervention of dreams, or of the sayings of wise men, or by the voice of the Oracles, reminds us of the moral causes also. The unseen world is brought prominently forward, not so much by particular incidents, as by the general tenor of his whole History. On the surface of it, man forms his own schemes, and carries them into effect; but an under current pervades it, which, by a hidden influence, controls his course, and forces him, whether in the success or failure of his plans, to accomplish the unchangeable decrees God. of There was, however, one obvious drawback to the selection of Herodotus for a guide. His views are, after all, only the views of a heathen; and in a faithful transcript of his narrative, though the moral tone may be perfect, superstition must necessarily to some extent take the place of religion. The Conversations are in part designed to remedy this objection, and to point out the contrast between Paganism and Christianity, whilst, at the same time, they develop more fully the truths contained in the story |