e naturalization treaties which
he negotiated successively with Prussia and the other north German states
were the first international recognition of the right of expatriation, a
principle since incorporated in the law of nations.

In spite of the exacting and severe routine of the Round Hill school,
Bancroft contributed frequently to the _North American Review_ and to
Walsh's _American Quarterly_; he also made a translation of Heeren's work
on _The Politics of Ancient Greece_. In 1834 appeared the first volume of
the _History of the United States_. The second followed in 1837, and others
as the exigencies of public life permitted. Supplementary to the first
volume was an article published by him in the _North American Review_ for
1835 on "The Documentary History of the Revolution." This article not
merely brought the new method to the notice of the reading public, but
revealed to it the wealth of material available. The nature and extent of
his studies, the solidity of his work, and the philosophic spirit which
animates both, explain the enthusiasm with which the earlier volumes of
Bancroft were received. Their sale at home was very large; they were
reprinted in England and translated immediately into Danish, Italian,
German and French. The latest volumes were considered by all competent
judges quite as important as their predecessors. When the author was
preparing to return from Berlin, the Royal Academy made him their guest at
a public dinner, an unprecedented honour; and the universities of Berlin,
Heidelberg and Munich united in a testimonial of regard. At Washington he
was the confidential advisor of statesmen to the end of his life and the
unofficial dean of the best society.

Bancroft's historical creed is best set forth in the address he delivered
on the semi-centennial of the New York Historical Society in 1854. In
philosophy he found the basis for positing a collective human will,
revealing in its activities the materials for determining ethical laws.
Since there must be the same conservation of energy in morals as elsewhere,
the eternal reason is the divine Logos. History, therefore, is God working
in examples. It must be a unit, its forces constant and its totality an
organic whole. Within this the individual moves and acts with liberty and
responsibility; for each, in will, affection and intellect is
consubstantial with the rest. Truth, morals and justice are subject to no
evolution; but the collective man