the creator of Sociology does not extend to
this branch of the science; on the contrary, he, in a subsequent work,
expressly declares that the real founder of it was Aristotle, by whom
the theory of the conditions of social existence was carried as far
towards perfection as was possible in the absence of any theory of
Progress. Without going quite this length, we think it hardly possible
to appreciate too highly the merit of those early efforts, beyond which
little progress had been made, until a very recent period, either in
ethical or in political science.

[16] It is due to them both to say, that he continued to express, in
letters which have been published, a high opinion of her, both morally
and intellectually; and her persistent and strong concern for his
interests and his fame is attested both by M. Littre and by his own
correspondence.

[17] "Of the Classification of the Sciences," pp. 37, 38.

[18] In the case of Egypt we admit that there may be cited against us
the authority of Plato, in whose Politicus it is said that the king of
Egypt must be a member of the priestly caste, or if by usurpation a
member of any other caste acquired the sovereignty he must be initiated
with the sacerdotal order. But Plato was writing of a state of things
which already belonged to the past; nor have we any assurance that his
information on Egyptian institutions was authentic and accurate. Had the
king been necessarily or commonly a member of the priestly order, it is
most improbable that the careful Herodotus, of whose comprehensive work
an entire book was devoted to a minute account of Egypt and its
institutions, and who collected his information from Egyptian priests in
the country itself, would have been ignorant of a part so important, and
tending so much to exalt the dignity of the priesthood, who were much
more likely to affirm it falsely to Plato than to withhold the knowledge
of it if true from Heredotus. Not only is Herodotus silent respecting
any such law or custom, but he thinks it needful to mention that in one
particular instance the king (by name Sethos) was a priest, which he
would scarcely have done if this had been other than an exceptional
case. It is likely enough that a king of Egypt would learn the hieratic
character, and would not suffer any of the mysteries of law or religion
which were in the keeping of the priests to be withheld from him; and
this was very probably all the foundation which existed for