fix the date of events in the moral world, so, in natural history, we must ransack the archives of the universe, drag from the entrails of the earth the olden monuments, gather together their ruins and collect into a body of proofs all the indications of physical changes that can guide us back to the different ages of nature.  It is the only way of fixing certain points in the immensity of space, and of placing a certain number of memorial-stones on the endless road of time.”

“This is what I perceive with my mind’s eye,” Buffon would say, “thus forming a chain which, from the summit of Time’s ladder, descends right down to us.”  “This man,” exclaimed Hume, with an admiration which surprised him out of his scepticism, “this man gives to things which no human eye has seen a probability almost equal to evidence.”

Some of Buffon’s theories have been disputed by his successors’ science; as D’Alembert said of Descartes:  “If he was mistaken about the laws of motion, he was the first to divine that there must be some.”  Buffon divined the epochs of nature, and by the intuition of his genius, absolutely unshackled by any religious prejudice, he involuntarily reverted to the account given in Genesis.  “We are persuaded,” he says, “independently of the authority of the sacred books, that man was created last, and that he only came to wield the sceptre of the earth when that earth was found worthy of his sway.”

It has often been repeated, on the strength of some expressions let fall by Buffon amongst intimates, that the panorama of nature had shut out from his eyes the omnipotent God, creator and preserver of the physical world as well as of the moral law.  Wrong has been done the great naturalist; he had answered beforehand these incorrect opinions as to his fundamental ideas.  “Nature is not a being,” he said; “for that being would be God;” and he adds, “Nature is the system of the laws established by the Creator.”  The supreme notion of Providence appears to his eyes in all its grandeur, when he writes, “The verities of nature were destined to appear only in course of time, and the Supreme Being kept them to Himself as the surest means of recalling man to Him when his faith, declining in the lapse of ages, should become weak; when, remote from his origin, he might begin to forget it; when, in fine, having become too familiar with the spectacle of nature, he would no longer be moved by it, and would come to ignore the Author.  It was necessary to confirm from time to time, and even to enlarge, the idea of God in the mind and heart of man.  Now every new discovery produces this grand effect, every new step that we make in nature brings us nearer to the Creator.  A new verity is a species of miracle; its effect is the same, and it only differs from the real miracle in that the latter is a startling stroke which God strikes instantaneously and rarely, instead of making use of man to discover and exhibit the marvels which He has hidden in the womb of Nature, and in that, as these marvels are operating every instant, as they are open at all times and for all time to his contemplation, God is constantly recalling him to Himself, not only by the spectacle of the moment, but, further, by the successive development of His works.”