166 Latterly abandoned by the learned author, who before his death disclosed his name—W. R. Cassels. ↑
167 See the testimonies of Pfleiderer, The Development of Theology since Kant, Eng. tr. 1890, p. 397, and Dr. Samuel Davidson, Introd. to the Study of the New Testament, pref. to 2nd ed. ↑
169 Id. i, liv. iii, ch. ii. ↑
170 It is further to be remembered, however, that Mr. Matthew Arnold saw fit to defend Chateaubriand, calling him “great,” when his fame was being undone by common sense. ↑
171 C. Wordsworth, Diary in France, 1845, pp. 55–56, 124, 204. ↑
172 Essais sur la philosophie et la religion, 1845, p. 193. ↑
173 Histoire, tom. vii, Renaissance, introd. § 6. ↑
174 M. Faguet writes (Études sur le XIXe Siècle, p. 352) that “Michelet croit à l’âme plus qu’à Dieu, encore que profondément déiste. Les théories philosophiques modernes lui étaient pénibles.” This may be true, though, hardly any evidence is offered on the latter head; but when M. Faguet writes, “Est-il chrétien? Je n’en sais rien ... mais il sympathise avec la pensée chrétienne,” he seems to ignore the preface to the later editions of the Histoire de la révolution française. To pronounce Christianity, as Michelet there does, essentially anti-democratic, and therefore hostile to the Revolution, was, for him, to condemn it. ↑
175 Letter to Sainte-Beuve, cited by Levallois, Sainte-Beuve, 1872, p. 14. ↑
176 Lanson, Hist. de la litt. française, p. 951. ↑
177 “L’incrédulité de Sainte-Beuve était sincère, radicale, et absolue. Elle a été invariable et invincible pendant trente ans. Voilà la vérité” (Jules Levallois, Sainte-Beuve, 1872, préf. p. xxxiii). M. Levallois, who writes as a theist, was one of Sainte-Beuve’s secretaries. M. Zola, who spoke of the famous critic’s rationalism as “une négation n’osant conclure,” admitted later that it was hardly possible for him to speak more boldly than he did (Documents Littéraires, 1881, pp. 314, 325–28). And M. Lavisse has shown (as cited above, p. 406) with what courage he supported Duruy in the Senate against the attacks of the exasperated clerical party. See also his letter of 1867 to Louis Viardot in the avant-propos to that writer’s Libre Examen: Apologie d’un Incrédule, 6e édit. 1881, p. 3. ↑
178 That Wordsworth was not an orthodox Christian is fairly certain. Both in talk and in poetry he put forth a pantheistic doctrine. Cp. Benn, Hist. of Eng. Rationalism, i, 227–29; and Coleridge’s letter of Aug. 8, 1820, in Allsopp’s Letters, etc., of S. T. Coleridge, 3rd ed. 1864, pp. 56–57. ↑
179 Leslie Stephen, George Eliot, p. 27. ↑
180 Mr. Benn (Hist. of Eng. Rationalism, i, 226, 309 sq.) has some interesting discussions on Scott’s relation to religion, but does not take full account of biographical data and of Scott’s utterances outside of his novels. The truth probably is that Scott’s brain was one with “watertight compartments.” ↑
181 At the age of twenty-five we find him writing to Gifford: “I am no bigot to infidelity, and did not expect that because I doubted the immortality of man I should be charged with denying the existence of God” (letter of June 18, 1813). ↑
182 By the Court of Chancery, in 1822, the year in which copyright was refused to the Lectures of Dr. Lawrence. Harriet Martineau, History of the Peace, ii, 87. ↑
183 W. Sharp, Life of Severn, 1892, pp. 86–87, 90, 117–18. ↑
184 On reading Lamb’s severe rejoinder, Southey, in distress, apologized, and Lamb at once relented (Life and Letters of John Rickman, by Orlo Williams, 1912, p. 225). Hence the curtailment of Lamb’s letter in the ordinary editions of his works. ↑
185 William Allingham: A Diary, 1907, p. 253. Cp. p. 268. ↑
187 Allingham, as cited, p. 254. ↑
188 Id. p. 211. Carlyle said the same thing to Moncure Conway. ↑
189 Cp. Prof. Bain’s J. S. Mill, pp. 157, 191; Froude’s London Life of Carlyle, i, 458. ↑
191 See Brougham’s letters in the Correspondence of Macvey Napier, 1879, pp. 333–37. Brougham is deeply indignant, not at the fact, but at the indiscreet revelation of it—as also at the similar revelation concerning Pitt (p. 334). ↑
192 My Relations with Carlyle, 1903, p. 2. ↑
193 Morning Post, March 9, 1849. ↑
194 Germany, by Bisset Hawkins, M.D., F.R.S., F.R.C.P., Inspector of Prisons, late Professor at King’s College, etc., 1838, p. 171. ↑
195 History, ch. xix. Student’s ed. ii, 411. ↑
196 Sometimes he gives a clue; and we find Brougham privately denouncing him for his remark (Essay on Ranke’s History of the Popes, 6th par.) that to try “without the help of revelation to prove the immortality of man” is vain. “It is next thing to preaching atheism,” shouts Brougham (Letter of October 20, 1840, in Correspondence of Macvey Napier, p. 333), who at the same time hotly insisted that Cuvier had made an advance in Natural Theology by proving that there must have been one divine interposition after the creation of the world—to create species. (Id. p. 337.) ↑
197 In 1830, for instance, we find a Scottish episcopal D.D. writing that “Infidelity has had its day; it, depend upon it, will never be revived—NO MAN OF GENIUS WILL EVER WRITE ANOTHER WORD IN ITS SUPPORT.” Morehead, Dialogues on Natural and Revealed Religion, p. 266. ↑
198 Cp. the author’s Modern Humanists, pp. 189–94. ↑
199 Practical View of the Prevailing Religious System (1797), 8th ed. p. 368. Wilberforce points with chagrin to the superiority of Mohammedan writers in these matters. ↑
200 “In point of tendency I should class her books among the most irreligious I ever read,” delineating good characters in every aspect, “and all this without the remotest allusion to Christianity, the only true religion.” Cited in O. Gregory’s Brief Memoir of Robert Hall, 1833, p. 242. The context tells how Miss Edgeworth avowed that she had not thought religion necessary in books meant for the upper classes. ↑
201 Art. “The Faith of Richard Jefferies,” by H. S. Salt, in Westminster Review, August, 1905, rep. as pamphlet by the R. P. A., 1906. ↑
202 The writer of these scurrilities is Mr. Bramwell Booth, War Cry, May 27, 1905. ↑
203 Cp. Mrs. Sutherland Orr’s article on “The Religious Opinions of Robert Browning” in the Contemporary Review, December, 1891, p. 878; and the present writer’s Tennyson and Browning as Teachers, 1903. ↑
204 Apropos of his Theatrocrat, which he pronounced “the most profound and original of English books.” Mr. Davidson in a newspaper article proclaimed himself on socio-political grounds an anti-Christian. “I take the first resolute step out of Christendom,” was his claim (Daily Chronicle, December 20, 1905). ↑
205 See Talks with Emerson, by C. J. Woodbury, 1890, pp. 93–94. ↑
206 It was in his old age that Whitman tended most to “theize” Nature. In conversation with Dr. Moncure Conway, he once used the expression that “the spectacle of a mouse is enough to stagger a sextillion of infidels.” Dr. Conway replied: “And the sight of the cat playing with the mouse is enough to set them on their feet again”; whereat Whitman tolerantly smiled. ↑
207 Kahnis, Internal Hist. of Ger. Protestantism, Eng. tr. 1856, p. 78. ↑
208 Geständnisse, end (Werke, ed. 1876, iv, 59). ↑
209 Zur Gesch. der Relig. und Philos. in Werke, ed. cited, iii, 80. ↑
210 See Ernest Newman’s Study of Wagner, 1899, p. 390, note, as to the vagueness of Wagnerians on the subject. ↑
211 Tikhomirov, La Russie, 2e édit. p. 343. ↑
212 See Comte de Voguë’s Le roman russe, p. 218, as to his propaganda of atheism. ↑
213 Arnaudo, Le Nihilisme et les Nihilistes, French tr. 50. ↑
215 “Il [Tourguénief] était libre-penseur, et détestât l’apparat religieux d’une manière toute particulière.” I. Pavlovsky, Souvenirs sur Tourguénief, 1887, p. 242. ↑
216 See the article “Un Précurseur d’Henrik Ibsen, Soeren Kierkegaard,” in the Revue de Paris, July 1, 1901. ↑
217 Prof. A. D. White, Hist. of the Warfare of Science with Theology, 1896, i, 17, 22. ↑
218 The phrase is used by a French Protestant pastor. La vérité chrétienne et la doute moderne (Conférences), 1879, pp. 24–25. ↑
219 Antiquities of the Jews, by William Brown, D.D., Edinburgh, 1826, i, 121–22. Brown quotes “from a friend” a demonstration of the monstrous consequences of a stoppage of the earth’s rotation. ↑
220 Theopneustia: The Plenary Inspiration of the Holy Scriptures, Eng. trans. Edinburgh, 1850, pp. 246–49. Gaussen elaborately argues that if eighteen minutes were allowed for the stoppage of the earth’s rotation, no shock would occur. Finally, however, he argues that there may have been a mere refraction of the sun’s rays—an old theory, already set forth by Brown. ↑
221 Dr. C. R. Edmonds, Introd. to rep. of Leland’s View of the Deistical Writers, Tegg’s ed. 1837, p. xxiii. ↑
222 The work consists of twelve “Mémoires” or treatises, six of which were read in 1796–1797 at the Institute. They appeared in book form in 1802. ↑
223 Rapports, Ier Mémoire, § ii, near end. (Éd. 1843, p. 73.) Cp. Préf. (pp. 46–47). ↑
224 Ed. cited, p. 54. Cp. p. 207, note. ↑
225 Not published till 1824. ↑
227 Cp. Luchaire, as cited, p. 36. ↑
228 Lange, Gesch. des Materialismus, ii, 134. ↑
229 “Since Cabanis, the referring back of mental functions to the nervous system has remained dominant in physiology, whatever individual physiologists may have thought about final causes” (Lange, ii, 70). Compare the tribute of Cabanis’s orthodox editor Cerise (ed. 1843, Introd. pp. xlii-iii). ↑
230 Rapports, IIe Mémoire, near end. (Ed. cited, p. 122.) ↑
231 See the already cited introduction of Cerise, who solved the problem religiously by positing “a force which executes the plans of God without our knowledge or intervention” (p. xix). He goes on to lament the pantheism of Dr. Dubois (whose Examen des doctrines de Cabanis, Gall, et Broussais (1842) was put forward as a vindication of the “spiritual” principle), and of the German school of physiology represented by Oken and Burdach. ↑
232 Lawrence’s Lectures on Physiology, Zoology, and the Natural History of Man, 8th ed. 1840, pp. 1–3. The aspersion of Abernethy is typical of the orthodox malignity of the time. Cabanis in his preface had expressly contended for the all-importance of morals. The orthodox Dr. Cerise, who edited his book in 1843, while acknowledging the high character of Cabanis, thought fit to speak of “the materialists” as “interested in abasing man” (introd. p. xxi). On the score of fear of demoralization, the champions of “spirit” themselves exhibited the maximum of baseness. ↑
233 Lawrence’s Lectures, p. 9, note. ↑
235 Yet Lawrence was created a baronet two months before his death. So much progress had been made in half a century. ↑
236 Work cited, pp. 355 sq., 375 sq. The tone is at times expressive of a similar attitude towards historical religion—e.g.: “Human testimony is of so little value ... that it cannot be received with sufficient caution. To doubt is the beginning of wisdom.” Id. p. 269. ↑
237 Cp. Whewell, Hist. of the Inductive Sciences, 3rd ed. iii, 505. ↑
238 White, as cited, i, 222–23, gives a selection of the language in general use among theologians on the subject. ↑
239 The early policy of the Geological Society of London (1807), which professed to seek for facts and to disclaim theories as premature (cp. Whewell, iii, 428; Buckle, iii, 392), was at least as much socially as scientifically prudential. ↑
240 See the excellent monograph of W. M. Mackenzie, Hugh Miller: A Critical Study, 1905, ch. vi; and cp. Spencer’s essay on Illogical Geology—Essays, vol. i; and Baden Powell’s Christianity without Judaism, 1857, p. 254 sq. Miller’s friend Dick, the Thurso naturalist, being a freethinker, escaped such error. (Mackenzie, pp. 161–64.) ↑
241 Cp. the details given by Whewell, iii, 406–408, 411–13, 506–507, as to early theories of a sound order, all of which came to nothing. Steno, a Dane resident in Italy in the seventeenth century, had reached non-Scriptural and just views on several points. Cp. White, Hist. of the Warfare of Science with Theology, i, 215. Leonardo da Vinci and Frascatorio had reached them still earlier. Above, vol. i, p. 371. ↑
243 He had just completed a work on the subject at his death. Cp. Mackenzie, Hugh Miller, as cited, pp. 134–35, 146–47. ↑
244 Christianity and Judaism, pp. 256–57. ↑
245 See Charles Darwin’s Historical Sketch prefixed to the Origin of Species. ↑
246 Meding, as cited by Darwin, 6th ed. i, p. xv. Goethe seems to have had his general impulse from Kielmeyer, who also taught Cuvier. Virchow, Göthe als Naturforscher, 1861, Beilage x. ↑
247 Memoirs of Newton, i, 131. Cp. More Worlds than One, 1854, pp. vi, 226. ↑
248 See Darwin’s Sketch, as cited. ↑
249 Letter of March 16, 1845, in Life of Whewell, by Mrs. Stair Douglas, 2nd ed. 1882, pp. 318–19. If this statement be true as to Owen, he shuffled badly in his correspondence with the author of the Vestiges. See the Life of Sir Richard Owen, 1894, i, 251. ↑
250 Mackenzie, Hugh Miller, p. 185. ↑
251 Foot-Prints of the Creator, end. ↑
252 Oxford Essays, 1856, p. 5. ↑
253 Hist. of the Inductive Sciences, 3rd ed. iii, 479–83; Life, as above cited. Whewell is said to have refused to allow a copy of the Origin of Species to be placed in the Trinity College Library. White, i, 84. ↑
255 Edward Clodd, Thomas Henry Huxley, 1902, pp. 19–20. ↑
256 Luthardt, Fundamental Truths of Christianity, Eng. tr. 1865, p. 74. ↑
257 See the many examples cited by White. As late as 1885 the Scottish clergyman Dr. Lee is quoted as calling the Darwinians “gospellers of the gutter,” and charging on their doctrine “utter blasphemy against the divine and human character of our incarnate Lord” (White, i, 83). Carlyle is quoted as calling Darwin “an apostle of dirt-worship.” His admirers appear to regard him as having made amends by admitting that Darwin was personally charming. ↑
258 E.g. the Education, small ed. pp. 41, 155. ↑
259 I am informed on good authority that in later life Huxley changed his views on the subject. He had abundant cause. As early as 1879 he is found complaining (pref. to Eng. tr. of Haeckel’s Freedom in Science and Teaching, p. xvii) of the mass of “falsities at present foisted upon the young in the name of the Church.” ↑
260 See a choice collection in the pamphlet What Men of Science say about God and Religion, by A. E. Proctor; Catholic Truth Society. ↑
261 Life and Letters of Charles Darwin, ed. 1888, iii, 179. ↑
262 It is doubtful whether C. A. Walckenaer should be so described. His Essai sur l’histoire de l’espèce humaine (1798) has real scientific value. ↑
263 See the author’s Buckle and his Critics, 1895. ↑
264 Europe during the Middle Ages, 11th ed. i, 377. ↑
265 Cp. his Decline of the Roman Republic, 1864, i, 345–47; and note on p. 447 of his translation of Plutarch’s Brutus, Bohn ed. of Lives, vol. iv. ↑
266 See The Dynamics of Religion, pp. 227–33. ↑
267 It is difficult to understand the claim made for Hegel by his translator, the Rev. E. B. Speirs, that any student of his lectures on the Philosophy of Religion “will be constrained to admit that in them we have the true ‘sources’ of the evolution principle as applied to the study of religion” (edit. pref. to trans. of work cited, i, p. viii). To say nothing of Fontenelle and De Brosses, Constant had laid out the whole subject before Hegel. ↑
268 Primitive Culture, i. 2. ↑
269 Life and Letters, i, 151. ↑
270 Principles of Sociology, 3 vols. 1876–96. ↑
271 Cp. Saintes, Hist. crit. du rationalisme en Allemagne, p. 323. ↑
273 As to Hegel’s mental development cp. Dr. Beard on “Strauss, Hegel, and their Opinions,” in Voices of the Church in Reply to Strauss, 1845, pp. 3–4. ↑
274 E. Caird, Hegel, 1883, p. 94. ↑
275 E.g. Philos. of Religion, introd. Eng. tr. i, 38–40. ↑
276 Id. p. 41. Cp. pp. 216–17. ↑
278 Cp. Morell, as cited, and pp. 195–96; and Feuerbach, as summarized by Baur, Kirchengeschichte des 19ten Jahrh. p. 390. ↑
279 Cp. Michelet as cited by Morell, ii, 192–93. ↑
280 As to Strauss cp. Beard, as above cited, pp. 21–22, 30; and Zeller, David Friedrich Strauss, Eng. tr. pp. 35, 47–48, 71–72, etc. ↑
281 As to Vatke see Pfleiderer, as cited, p. 252 sq.; Cheyne, Founders of O. T. Criticism, 1893, p. 135. ↑
282 E.g. Dr. Hutchison Stirling. See his trans. of Schwegler’s Handbook of the History of Philosophy, 6th ed. p. 438 sq. ↑
284 Geständnisse, Werke, iv, 33. Cp. iii, 110. ↑
285 Cp. Hagenbach, pp. 369–72; Farrar, Crit. Hist. of Freethought, pp. 387–88. On Bauer’s critical development and academic career see Baur, Kirchengesch. des 19ten Jahrh. pp. 386–89. ↑
286 Die Selbstzersetzung des Christenthums und die Religion der Zukunft, 2te Aufl. 1874 trans. in Eng. as The Religion of the Future, 1886. ↑
287 See Schopenhauer’s dialogues on Religion and Immortality, and his essay on The Christian System (Eng. tr. by T. B. Samplers), and Nietzsche’s Antichrist. The latter work is discussed by the writer in Essays in Sociology, vol. ii. ↑
288 Prof. Seth Pringle-Pattison, who passes many just criticisms on their work (Philos. of Relig. in Kant and Hegel, rep. with The Philosophical Radicals), does not seem to suspect this determination. ↑
289 Baur gives a good summary, Kirchengeschichte, pp. 390–94. ↑
290 “M. Feuerbach et la nouvelle école hégélienne,” in Études d’histoire religieuse. ↑
291 A. Kohut, Ludwig Feuerbach, sein Leben und seine Werke, 1909, p. 48. ↑
292 Die Halben und die Ganzen, p. 50. “Feuerbach a ruiné le système de Hegel et fondé la positivisme.” A. Lévy, La philosophie de Feuerbach et son influence sur la litt. allemande, 1904, introd. p. xxii. ↑
293 E.g. “All knowledge, all conviction, all piety ... is based on the principle that in the spirit, as such, the consciousness of God exists immediately with the consciousness of itself.” Philos. of Relig. Eng. tr. introd. i. 42–43. ↑
294 Essence of Christianity, Eng. tr. 1854, p. 12. ↑
295 Kirchengeschichte des 19ten Jahrhunderts, pp. 393–94. ↑
296 Cp. A. Lévy, as cited, ch. iv. ↑
298 Reden über Religion, ihr Entstehen und Vergehen, an die Gebildeten unter ihren Verehrern—a parody of the title of the famous work of Schleiermacher. ↑
300 Büchner expressly rejected the term “materialism” because of its misleading implications or connotations. Cp. in Mrs. Bradlaugh Bonner’s Charles Bradlaugh the discussion in Pt. ii, ch. i, § 3 (by J. M. R.). ↑
301 While the cognate works of Carl Vogt and Moleschott have gone out of print, Büchner’s, recast again and again, continues to be republished. ↑
302 Cp. Paul Deschanel, Figures Littéraires, 1889, pp. 130–32, 171–73; Lévy-Bruhl, The Philosophy of Auguste Comte, Eng. tr. 1903, p. 190; and Ch. Adam, La Philosophie en France, 1894. p. 228. ↑
303 Adam, as cited, pp. 227–30. ↑
304 In his Mélanges philosophiques (1833), Eng. trans. (incomplete) by George Ripley, Philos. Essays of Th. Jouffroy, Edinburgh, 1839, ii, 32. Ripley, who was one of the American transcendentalist group and a member of the Brook Farm Colony, indicates his own semi-rationalism in his Introductory Note, p. xxv. ↑
305 Mélanges philosophiques, trans. as cited, ii, 95. ↑
306 Essai, cited, i, 232, 237. ↑
309 Correspondance, 1858–86, letter of May 26, 1833. ↑
310 Letters of August 1 and November 25. ↑
311 Cp. Ch. Adam, La Philosophie en France, 1894, p. 105. ↑
313 Littré, Auguste Comte et la philosophie positive, pp. 123, 125–26. ↑
314 Article in 1844, rep. in Essais sur la philosophie et la religion, 1845, p. 1. ↑
315 See M. Lévy-Bruhl’s Philosophy of Auguste Comte, Eng. tr. pp. 10–15. M. Lévy-Bruhl really does not attempt to meet Littre’s argument, which he puts aside. ↑
316 Cp. Prof. Botta’s chapter in Ueberweg’s Hist. of Philos. ii, 513–16. ↑
317 Veitch’s Memoir of Sir William Hamilton, 1869, p. 54. Cp. Hamilton’s own Discussions, 1852, p. 187 (rep. of article of 1839). ↑
319 In his Church of Englandism and its Catechism Examined (1818), and Not Paul but Jesus (1823), by “Gamaliel Smith.” ↑
320 Under the pseudonym of Philip Beauchamp. See The Minor Works of George Grote, edited by Professor Bain, 1873, p. 18; Athenæum, May 31, 1873; J. S. Mill’s Autobiography, p. 69; and Three Essays on Religion, p. 76. ↑
321 Cp. Morell, Spec. Philos. of Europe in the Nineteenth Century, ii, 620; and Life and Corr. of Whately, by E. Jane Whately, abridged ed. p. 159. ↑
322 Articles in the Edinburgh Review (1829–30); and professorial lectures at Edinburgh (1839–56). ↑
323 Cp. Veitch’s Memoir, pp. 195–97. ↑
324 Bampton Lectures on The Limits of Religious Thought, 4th ed. pref. p. xxxvi, note. After thus declaring all metaphysics to be profoundly delusive, Mansel shows at his worst (Philosophy of the Conditioned, 1866, p. 188) by disparaging Mill as an incompetent metaphysician. ↑
326 Spencer has avowed in his Autobiography (ii, 75) what might be surmized by critical readers, that he wrote the First Part of First Principles in order to guard against the charge of “materialism.” This motive led him to misrepresent “atheism,” and there was a touch of retribution in the general disregard of his disavowal of materialism, at which he expresses surprise. The broad fact remains that for prudential reasons he set forth at the very outset of his system a set of conclusions which could properly be reached only at the end, if at all. ↑