of languages, was much more difficult. Naturally, explanations of this diversity frequently gave rise to legends somewhat complicated. The "law of wills and causes," formulated by Comte, was exemplified here as in so many other cases. That law is, that, when men do not know the natural causes of things, they simply attribute them to wills like their own; thus they obtain a theory which provisionally takes the place of science, and this theory forms a basis for theology. Examples of this recur to any thinking reader of history. Before the simpler laws of astronomy were known, the sun was supposed to be trundled out into the heavens every day and the stars hung up in the firmament every night by the right hand of the Almighty. Before the laws of comets were known, they were thought to be missiles hurled by an angry God at a wicked world. Before the real cause of lightning was known, it was supposed to be the work of a good God in his wrath, or of evil spirits in their malice. Before the laws of meteorology were known, it was thought that rains were caused by the Almighty or his angels opening "the windows of heaven" to let down upon the earth "the waters that be above the firmament." Before the laws governing physical health were known, diseases were supposed to result from the direct interposition of the Almighty or of Satan. Before the laws governing mental health were known, insanity was generally thought to be diabolic possession. All these early conceptions were naturally embodied in the sacred books of the world, and especially in our own.(412) (412) Any one who wishes to realize the mediaeval view of the direct personal attention of the Almighty to the universe, can perhaps do so most easily by looking over the engravings in the well-known Nuremberg Chronicle, representing him in the work of each of the six days, and