intellectual nature, but the same primitive institutions, are found in
all the races that come under our view; they appear alike in Teuton,
Celt, and Semite. That which is not congenital is probably not
indelible, so that the less favoured races, placed under happier
circumstances, may in time be brought to the level of the more favoured,
and nothing warrants inhuman pride of race. But it is surely absurd to
deny that peculiarities of race, when formed, are important factors in
history. Mr. Buckle, who is most severe upon the extravagances of the
race theory, himself runs into extravagances not less manifest in a
different direction. He connects the religious character of the
Spaniards with the influence of apocryphal volcanoes and earthquakes,
whereas it palpably had its origin in the long struggle with the Moors.
He, in like manner, connects the theological tendencies of the Scotch
with the thunderstorms which he imagines (wrongly, if we may judge by
our own experience) to be very frequent in the Highlands, whereas Scotch
theology and the religious habits of the Scotch generally were formed in
the Lowlands and among the Teutons, not among the Celts.

The remnant of the Celtic race in Cornwall and West Devon was small, and
was subdued and half incorporated by the Teutons at a comparatively
early period; yet it played a distinct and a decidedly Celtic part in
the Civil War of the seventeenth century. It played a more important
part towards the close of the following century by giving itself almost
in a mass to John Wesley. No doubt the neglect of the remote districts
by the Bishops of Exeter and their clergy left Wesley a clear field; but
the temperament of the people was also in his favour. Anything fervent
takes with the Celt, while he cannot abide the religious compromise
which commends itself to the practical Saxon.

In the Great Charter there is a provision in favour of the Welsh, who