our conceiving of anything else as possible. And the further back we go in the examination of events, the less arbitrary they seem to us.

The Austro-Prussian war appears to us to be undoubtedly the result of the crafty acts of Bismarck and so on.

The Napoleonic wars, though more doubtful, appear to us the effect of the free will of the leading heroes of those wars. But in the Crusades we see an event, filling its definite place in history, without which the modern history of Europe is inconceivable, although to the chroniclers of the Crusades, those events appeared simply due to the will of a few persons. In the migrations of peoples it never occurs to any one now that the renewal of the European world depended on a caprice of Attila’s. The more remote in history the subject of our observations, the more doubtful we feel of the free will of the persons concerned in the event, and the more obvious is the law of necessity in it.

3. The third element influencing our judgment is the degree to which we can apprehend that endless chain of causation demanded by the reason, in which every phenomenon comprehended, and so every act of man, must have its definite place, as a result of past and a cause of future acts.

This is the element that causes our acts and those of others to appear to us on one side more free the less we know of the physiological, psychological, and historical laws deduced from observation, and the less thoroughly the physiological, psychological, or historical cause of the act has been investigated by us, and on the other hand the less simple the act observed and the less complex the character and mind of the man whose action we are examining.

When we have absolutely no understanding of the causes of an action—whether vicious or virtuous or simply non-moral—we ascribe a greater element of free will to it. In the case of a crime, we are more urgent in demanding punishment for the act; in the case of a virtuous act, we are warmer in our appreciation of its merits. In cases of no moral bearing, we recognise more individuality, originality, and independence in it. But if only one of the innumerable causes of the act is known to us, we recognise a certain element of necessity, and are less ready to exact punishment for the crime, to acknowledge merit in the virtuous act, or freedom in the apparent originality. The fact that the criminal was reared in vicious surroundings softens his fault in our eyes. The self-sacrifice of a father, of a mother, or self-sacrifice with the possibility of reward is more comprehensible than gratuitous self-sacrifice, and so is regarded by us as less deserving of sympathy and less the work of free will. The founder of a sect, of a party, or the inventor impresses us less when we understand how and by what the way was paved for his activity. If we have a large range of experiments, if our observation is continually directed to seeking correlations in men’s actions between causes and effects, their actions will seem to us more necessary and less free, the more accurately we connect causes and effects. If the actions investigated are simple, and we have had a vast number of such actions under observation, our conception of their inevitability will be even more complete. The dishonest conduct of the son of a dishonest father, the misbehaviour of women, who have been led into certain surroundings, the relapse of the reformed drunkard into drunkenness, and so on, are instances of conduct which seem to us to be less free the better we understand their cause. If the man himself whose conduct we are examining is on the lowest stage of mental development, like a child, a mad- man, or a simpleton, then when we know the causes of the act and the simplicity of the character and intelligence, we see so great an element of necessity, and so little free will, that we can foretell the act that will follow, as soon as we know the cause bound to bring it forth.

In all legislative codes the exoneration of crime or admission of mitigating circumstances rests only on those three classes of consideration. The guilt is conceived as greater or less according to the greater or lesser knowledge of the conditions in which the man judged is placed, the greater or less interval of time between the perpetration of the crime and the judgment of it, and the greater or less comprehension of the causes that led to the act.