A Short History of Freethought Ancient and Modern, Volume 2 of 2 by J. M. Robertson

etc. (Eng. tr. i, 309, 321, 328). [1556] R. N. Bain, The First Romanovs, 1905, pp. 136-51; Rambaud, p. 333 (tr. i, 414-17). The struggle (1654) elicited old forms of heresy, going back to Manicheism and Gnosticism. In this furious schism Nikon destroyed irregular ikons or sacred images; and savage persecutions resulted from his insistence that the faithful should use three fingers instead of two in crossing themselves. Many resisted to the death. [1557] Prince Serge Wolkonsky, Russian History and Literature, 1897, pp. 98-101. [1558] Morfill, History of Russia, 1902, p. 14; Bain, p. 201. [1559] Cp. Wolkonsky, p. 101. [1560] C. E. Turner, Studies in Russian Literature, 1882, p. 2. [1561] Id. pp. 16, 17, 25, 26, 40; Sichler, p. 148. [1562] Sichler, p. 139. Peter's dislike of monks won him the repute of a freethinker. Morfill, p. 97. He was actually attacked as "Antichrist" in a printed pamphlet on the score of his innovations. Personally, he detested religious persecution, and was willing to tolerate anybody but Jews; but he had to let persecution take place; and even to consent to removing statues of pagan deities from his palace. Bain, pp. 304-309. [1563] Cp. Bain, p. 392. [1564] Turner, p. 22. Kantemir was the friend of Bolingbroke and Montesquieu in Paris. [1565] Sichler, p. 147. [1566] Turner, pp. 40-41. [1567] See the passages cited by Rambaud, p. 482, from her letter to Voltaire. [1568] Seume, Ueber das Leben ... der Kaiserin Catharina II: Werke, ed. 1839, v, 239-40; Rambaud, pp. 482-84. [1569] See Bishop Burnet's Letters, iv, ed. Rotterdam, 1686, pp. 187-91. [1570] Zeller, Histoire d'Italie, pp. 426-32, 450; Procter, Hist. of Italy, 2nd ed. pp. 240, 268. [1571] Burnet, as cited, pp. 195-97. [1572] Prof. Flint, who insists on the deep piety of Vico, notes that he "appears to have had strangely little interest in Christian systematic theology" (Vico, 1884, p. 70). [1573] Siciliani, Sul Rinnovamento della filosofia positiva in Italia, 1871, pp. 37-41. [1574] Siciliani, p. 36. [1575] Introduction (by Mignet?) to the Princess Belgiojoso's tr. La Science Nouvelle, 1844, p. cxiii. Cp. Flint, Vico, 231. [1576] Ganganelli, Papst Clemens XIV, seine Briefe und seine Zeit, vom Verfasser der Römischen Briefe (Von Reumont), 1847, pp. 35-36, and p. 155, note. [1577] See the Storia della economia pubblica in Italia of G. Pecchio, 1829, p. 61 sq., as to the claim of Antonio Serra (Breve trattato, etc. 1613) to be the pioneer of modern political economy. Cp. Hallam, Lit. of Europe, iii, 164-66. Buckle (1-vol. ed. p. 122, note) has claimed the title for William Stafford, whose Compendious or briefe Examination of certain ordinary Complaints (otherwise called A Briefe Conceipt of English Policy) appeared in 1581. But cp. Ingram (Hist. of Pol. Econ. 1888, pp. 43-45) as to the prior claims of Bodin. [1578] Briefe, as before cited, p. 408. [1579] Correspondence littéraire, ed. 1829-31, vii, 331. Cp. Von Reumont, Ganganelli, p. 33. [1580] The Dei delitti e delle pene was translated into 22 languages. Pecchio, p. 144. [1581] See in the 6th ed. of the Dei delitti (Harlem, 1766) the appended Risposta ad uno scritto, etc., Parte prima, Accuse d'empietà. [1582] See his letter to the Abbé Morellet, cited by Mr. Farrer in ch. i of his ed. of Crimes and Punishments, 1880, p. 5. It describes the Milanese as deeply sunk in prejudices. [1583] Pecchio, p. 123. [1584] Cp. McCulloch, Literature of Political Economy, 1845, p. 64; Blanqui, Hist. de l'economie politique, 2e édit. ii, 432. [1585] As to the genuineness of the Ganganelli letters, originally much disputed, see Von Reumont's Ganganelli, Papst Clemens XIV; seine Briefe und seine Zeit, 1847, pp. 40-44. [1586] Lett. lvi, Eng. tr. 1777, i, 141-42. No. lxxii in Von Reumont's Ganganelli, 1847. [1587] Lett. xiii, 1749. Eng. tr. i, 44-46; No. cxiv in Von Reumont's translation. [1588] Lett. vi and xiv; Nos. ix and xxii in Von Reumont. [1589] Lett. xxx, p. 83; No. xxxiv in Von Reumont. [1590] Lett. xci; No. xcii in Von Reumont. [1591] Lett. cxlvi; No. xiii in Von Reumont. [1592] Lett. lxxxii, 1753 or 1754; No. lxi in Von Reumont. [1593] Lett. cxxiv, 1769. This letter is not in Von Reumont's collection, and appears to be regarded by him as spurious--or unduly indiscreet. [1594] Lett. lxxxiii, 1754; No. lxxiii in Von Reumont. [1595] Corr. Litt. as cited, vii, 104. [1596] Zeller, p. 473. [1597] Zeller, pp. 478-79. [1598] Julien Luchaire, Essai sur l'evolution intellectuelle de l'Italie de 1815 à 1830, 1906, p. 3. [1599] Parini wrote a reproving Ode on the subject. (Henri Hauvette, Littérature Italienne, 1906, p. 371.) He was one of those disillusioned by the course of the Revolution. (Id. p. 375.) [1600] Hauvette, pp. 391-93. [1601] Coxe, Memoirs of the Bourbon Kings of Spain, ed. 1815, iv, 408. [1602] Villanueva, Vida Literaria, London, 1825. [1603] Buckle, iii, 547-48 (1-vol. ed. 599-600). The last victim seems to have been a woman accused of witchcraft. Her nose was cut off before her execution. See the Marokkanische Briefe, 1785, p. 36; and Buckle's note 272. [1604] Letter of D'Alembert to Voltaire, 13 mai, 1773. [1605] Grimm, Corr. Litt. x, 393. [1606] Llorente, ii, 534. [1607] As to which see Buckle, p. 607. [1608] Llorente, ii, 544. [1609] Id. ii, 544-47. [1610] Grimm is evidently in error in his statement (Correspondance, ed. 1829-31, x, 394) that one of the main grievances against Olavidès was his having caused to be made a Spanish translation of Raynal's book, which was never published. No such offence is mentioned by Llorente. The case of Almodobar had been connected in French rumour with that of Olavidès. [1611] Llorente, ii, 532. [1612] Id. ii, 534-35. [1613] Id. pp. 547-48. [1614] Llorente, ii. 549-50. [1615] Id. ii, 472-73. [1616] Id. pp. 436-40. [1617] Id. ii, 440-42. Llorente mentions that Clavijo edited a journal named The Thinker, "at a time when hardly anyone was to be found who thought." A Frenchman, Langle having asserted, in his Voyage d'Espagne, that the Thinker was without merit, the historian comments that if Langle is right in the assertion, it will be the sole verity in his book, but that, in view of his errors on all other matters, it is probable that he is wrong there also. [1618] Llorente, p. 449. [1619] Id. ii, 450-51. The book was prohibited, but a printer at Bayonne reissued it with an additional volume of the tracts written for and against it. [1620] Id. ii, 469-72. [1621] Buckle, p. 618. [1622] Id. p. 612. [1623] Id. p. 613. [1624] Carnota, The Marquis of Pombal, 2nd ed. 1871, p. 242. [1625] Id. p. 240. [1626] Id. pp. 261-62. [1627] Id. p. 262. [1628] Id. p. 375. [1629] Cp. P. Godet, Hist. litt. de la suisse française, 1900. [1630] E. de Budé, Vie de François Turrettini, 1871, pp. 12-18. B. Turrettini was commissioned to write a history of the Reformation at Geneva, which however remains in MS. He was further commissioned in 1621 to go to Holland to obtain financial help for the city, then seriously menaced by Savoy; and obtained 30,000 florins, besides smaller sums from Hamburg and Bremen. [1631] Cp. Budé, as cited, pp. 24 (birth-date wrong), 294; and the Avis de l'Éditeur to the Traité de la Verité de la Religion Chrétienne of J. A. Turretin, Paris, 1753. [1632] Work cited, i, 8, note. [1633] Lettre à Damilaville, 6 décembre, 1763. The reserved youth may have been either Jean-Alphonse, grandson of the Socinian professor, who was born in 1735 and died childless, or some other member of the numerous Turrettini clan. [1634] Voltaire to Damilaville, 12 juillet, 1763. "Il faut que vous sachiez," explains Voltaire "que Jean Jacques n'a été condamné que parce qu'on n'aime pas sa personne." [1635] Voltaire to Damilaville, 21 auguste, 1763. [1636] Cp. i, 2, 16, 56, 58, 65, 68, 70, 71, 73, 94; ii, 290, etc. [1637] For instance: "Je me recommande contr'eux [les prêtres] à Dieu le père, car pour le fils, vous savez qu'il a aussi peu de crédit que sa mère à Genève" (Lettre à D'Alembert, 25 mars, 1758).... "Une république où tout le monde est ouvertement socinien, exceptés ceux qui font anabaptistes ou moraves. Figurez-vous, mon cher ami, qu'il n'y a pas actuellement un chrétien de Genève à Berne; cela fait frémir!" (To the same, 8 fév. 1776.) [1638] On this see the correspondence of Voltaire and D'Alembert, under dates 8, 28, and 29 janvier, 1757. [1639] Lettre à D'Alembert, 27 août, 1757. [1640] Lettres sur le Déisme, 1759, p. 6. Cp. pp. 84, 94, 103, 105, 412. [1641] John Wesley in his Journal, dating May, 1737, speaks of having everywhere met many more "converts to infidelity" than "converts to Popery," with apparent reference to Carolina. [1642] Such is the wording of the passage in the Autobiography in the Edinburgh edition of 1803, p. 25, which follows the French translation of the original MS. In the edition of the Autobiography and Letters in the Minerva Library, edited by Mr. Bettany (1891, p. 11), which follows Mr. Bigelow's edition of 1879, it runs: "Being then, from reading Shaftesbury and Collins, become a real doubter in many points of our religious doctrine...." [1643] Only in 1784, however, appeared the first anti-Christian work published in America, Ethan Allen's Reason the only Oracle of Man. As to its positions see Conway, Life of Paine, ii, 192-93. [1644] Autobiography, Bettany's ed. pp. 56, 65, 74, 77, etc. [1645] Letter of March 9, 1790. Id. p. 636. [1646] Cp. J. T. Morse's Thomas Jefferson, pp. 339-40. [1647] MS. cited by Dr. Conway, Life of Paine, ii, 310-11. [1648] Memoirs of Jefferson, 1829, iv, 300-301. The date is 1817. These and other passages exhibiting Jefferson's deism are cited in Rayner's Sketches of the Life, etc., of Jefferson, 1832, pp. 513-17. [1649] Memoirs of Jefferson, iv, 331. [1650] Dr. Conway, Life of Paine, ii, 310. [1651] Extract from Jefferson's Journal under date February 1, 1800, in the Memoirs, iv, 512. Gouverneur Morris, whom Jefferson further cites as to Washington's unbelief, is not a very good witness; but the main fact cited is significant. [1652] Compare the testimony given by the Rev. Dr. Wilson, of Albany, in 1831, as cited by R. D. Owen in his Discussion on the Authenticity of the Bible with O. Bacheler (London, ed. 1840, p. 231), with the replies on the other side (pp. 233-34). Washington's death-bed attitude was that of a deist. See all the available data for his supposed orthodoxy in Sparks's Life of Washington, 1852, app. iv. [1653] So far as is known, Paine was the first writer to use the expression "the religion of Humanity." See Conway's Life of Paine, ii, 206. To Paine's influence, too, appears to be due the founding of the first American Anti-Slavery Society. Id. i, 51-52, 60, 80, etc. [1654] Cp. Conway's Life of Paine, ii, 205-207. [1655] A letter of Franklin to someone who had shown him a freethinking manuscript, advising against its publication (Bettany's ed. p. 620), has been conjecturally connected with Paine, but was clearly not addressed to him. Franklin died in 1790, and Paine was out of America from 1787 onwards. But the letter is in every way inapplicable to the Age of Reason. The remark: "If men are so wicked with religion, what would they be without it?" could not be made to a devout deist like Paine. [1656] Conway, Life of Paine, ii, 254-55. [1657] See Dr. Conway's chapter, "The American Inquisition," vol. ii, ch. xvi; also pp. 361-62, 374, 379. The falsity of the ordinary charges against Paine's character is finally made clear by Dr. Conway, ch. xix, and pp. 371, 383, 419, 423. Cp. the author's pamphlet, Thomas Paine: An Investigation (Bonner). The chronically revived story of his death-bed remorse for his writings--long ago exposed (Conway, ii, 420)--is definitively discredited in the latest reiteration. That occurs in the Life and Letters of Dr. R. H. Thomas (1905), the mother of whose stepmother was the Mrs. Mary Hinsdale, née Roscoe, on whose testimony the legend rests. Dr. Thomas, a Quaker of the highest character, accepted the story without question, but incidentally tells of the old lady (p. 13) that "her wandering fancies had all the charm of a present fairy-tale to us." No further proof is needed, after the previous exposure, of the worthlessness of the testimony in question. [1658] Conway, ii, 371. [1659] See the details in Conway's Life, ii, 280-81, and note. He had also a scheme for a gunpowder motor (id. and i, 240), and various other remarkable plans. [1660] Conway, ii, 362-71. [1661] Testimonies quoted by R. D. Owen, as cited, pp. 231-32. [1662] Conway, ii, 422. [1663] Memoir of Sydney Smith, by his daughter, Lady Holland, ed. 1869, p. 49. Lady Holland remarks on the same page that her father's religion had in it "nothing intolerant." [1664] Memoir of Sydney Smith, p. 142. [1665] Julien Luchaire, Essai sur l'évolution intellectuelle de l'Italie, 1906, pp. 5-7. [1666] Dr. Ramage, Nooks and Byeways of Italy, 1868, pp. 76, 105-13. Ramage describes the helplessness of the better minds before 1830. [1667] Luchaire, pp. 35, 36. [1668] Id. p. 30. [1669] Doblado (Blanco White), Letters from Spain, 1822. p. 358. [1670] Thus the traveller and belletrist J. G. Seume, a zealous deist and opponent of atheism, and a no less zealous patriot, penned many fiercely freethinking maxims, as: "Where were the most so-called positive religions, there was always the least morality"; "Grotius and the Bible are the best supports of despotism"; "Heaven has lost us the earth"; "The best apostles of despotism and slavery are the mystics." Apokryphen, 1806-1807, in Sämmtliche Werke, 1839, iv, 157, 173, 177, 219. [1671] C. H. Cottrell, Religious Movements of Germany, 1849, p. 12 sq. [1672] Cp. the author's Evolution of States, pp. 138-39. [1673] When I thus planned the treatment of the nineteenth century in the first edition of this book, it was known to me that Mr. Alfred W. Benn had in hand a work on The History of English Rationalism in the Nineteenth Century; and the knowledge made me the more resolved to keep my own record condensed. Duly published in 1906 (Longmans, 2 vols.), Mr. Benn's book amply fulfilled expectations; and to it I would refer every reader who seeks a fuller survey than the present. Its freshness of thought and vigour of execution will more than repay him. Even Mr. Benn's copious work, however--devoting as it does a large amount of space to a preliminary survey of the eighteenth century--leaves room for various English monographs on the nineteenth, to say nothing of the culture history of a dozen other countries. [1674] Lecky, Hist. of Ireland in the Eighteenth Century, ed. 1892, iii, 382. [1675] Cp. Conway's Life of Paine, ii, 252-53. [1676] This translation, issued by "Sherwood, Neely, and Jones, Paternoster Row, and all booksellers," purports to be "with additions." The translation, however, has altered d'Holbach's atheism to deism. [1677] By W. Huttman. The book is "embellished with a head of Jesus"--a conventional religious picture. Huttman's opinions may be divined from the last sentence of his preface, alluding to "the high pretentions and inflated stile of the lives of Christ which issue periodically from the English press." [1678] Cp. Dynamics of Religion, pp. 208-209. [1679] See Harriet Martineau's History of the Peace, ed. 1877, ii, 87, and Mrs. Carlile Campbell's The Battle of the Press (Bonner, 1899), passim, as to the treatment of those who acted as Carlile's shopmen. Women were imprisoned as well as men--e.g. Susanna Wright, as to whom see Wheeler's Dictionary, and last ref. Carlile's wife and sister were likewise imprisoned with him; and over twenty volunteer shopmen in all went to jail. [1680] Hone's most important service to popular culture was his issue of the Apocryphal New Testament, which, by co-ordinating work of the same kind, gave a fresh scientific basis to the popular criticism of the gospel history. As to his famous trial for blasphemy on the score of his having published certain parodies, political in intention, see bk. i, ch. x (by Knight) of Harriet Martineau's History of the Peace. [1681] Holyoake, Sixty Years of an Agitator's Life, i, 109-10. See p. 111 as to other cases. [1682] Art. by Holyoake in Dict. of Nat. Biog. Cp. Sixty Years, per index. [1683] Articles in Dict. of Nat. Biog. [1684] Holyoake, Sixty Years, i, 47. [1685] Kirkup, History of Socialism, 1892, p. 64. [1686] "From an early age he had lost all belief in the prevailing forms of religion" (Kirkup, p. 59). [1687] Reformers of almost all schools, indeed, from the first regarded Owen with more or less genial incredulity, some criticizing him acutely without any ill-will. See Podmore's Robert Owen, 1906, i, 238-42. Southey was one of the first to detect his lack of religious belief. Id. p. 222, n. [1688] Podmore, i, 246. [1689] Kirkup, as cited, p. 64. [1690] Podmore, ii, 640. [1691] "Extraordinary self-complacency," "autocratic action," "arrogance," are among the expressions used of him by his ablest biographer. (Podmore, ii, 641.) Of him might be said, as of Emerson by himself, "the children of the Gods do not argue"--the faculty being absent. [1692] Pamphlet sold at 1 1/2d., and "to be had of all the Booksellers." [1693] Of George Combe's Constitution of Man (1828), a deistic work, over 50,000 copies were sold in Britain within twelve years, and 10,000 in America. Advt. to 4th ed. 1839. Combe avows that his impulse came from the phrenologist Spurzheim. [1694] See the details in his Last Trial by Jury for Atheism in England. [1695] The Gospel its Own Witness, 1799. rep. in Bohn's ed. of The Principal Works and Remains of the Rev. Andrew Fuller, 1852, pp. 136-37. [1696] See Prof. Flint's tribute to the reasoning power of Bradlaugh and Holyoake in his Anti-Theistic Theories, 4th ed. pp. 518-19. [1697] See Mrs. Bradlaugh Bonner's Charles Bradlaugh, i, 149, 288-89. [1698] For a full record see Part II of Mrs. Bradlaugh Bonner's Charles Bradlaugh. [1699] After Bradlaugh had secured his seat, the noble lord even sought his acquaintance. [1700] Though young Conservative members, after 1886, privately professed sympathy. [1701] Work cited, p. 524. [1702] Coquerel, Essai sur l'histoire générale du christianisme, 1828, préf. [1703] Dr. Christopher Wordsworth, Diary in France, 1845, pp. 75-77. [1704] "The miserable and deistical principle of the equality of all religions" (id. p. 188). Cp. pp. 151, 153. [1705] Id. pp. 15, 37, 45, 181, 185, 190. [1706] Id. pp. 157-61. As to the general vogue of rationalism in France at that period, see pp. 35, 204: and compare Saisset, Essais sur la philosophie et la religion, 1845; The Progress of Religious Thought as illustrated in the Protestant Church of France, by Dr. J. R. Beard, 1861; and Wilson's article in Essays and Reviews. As to Switzerland and Holland, see Pearson, Infidelity, its Aspects, etc., 1853, pp. 560-64, 575-84. [1707] Louis Philippe sought to suppress this book, of which many editions had appeared before 1830. See Blanco White's Life, 1845, ii. 168. [1708] Prof. E. Lavisse, Un Ministre: Victor Duruy, 1895 (rep. of art. in Revue de Paris, Janv. 15 and Mars 1, 1895), p. 117. [1709] Id. pp. 99-105. [1710] Id. pp. 107-118. [1711] Id. pp. 118-27. [1712] Llorente, Hist. crit. de l'Inquisition de l'Espagne, 2e édit, iv, 153. [1713] Rapport of Ch. Fulpius in the Almanach de Libre Pensée, 1906. [1714] Squier, Notes on Central America, 1856, p. 227. [1715] Before 1840 the popular freethought propaganda had been partly carried on under cover of Radicalism, as in Carlile's Republican, and Lion, and in various publications of William Hone. Cp. H. B. Wilson's article "The National Church," in Essays and Reviews, 9th ed. p. 152. [1716] Described as "our chief atheistic organ" by the late F. W. Newman "because Dr. James Martineau declined to continue writing for it, because it interpolated atheistical articles between his theistic articles" (Contributions ... to the early history of the late Cardinal Newman, 1891, p. 103). The review was for a time edited by J. S. Mill, and for long after him by Dr. John Chapman. It lasted into the twentieth century, under the editorship of Dr. Chapman's widow, and kept a free platform to the end. [1717] Pastor W. Baur, Hamburg, Religious Life in Germany during the Wars of Independence, Eng. tr. 1872, p. 41. H. J. Rose and Pusey, in their controversy as to the causes of German rationalism, were substantially at one on this point of fact. Rose, Letter to the Bishop of London, 1829, pp. 19, 150, 161. [1718] Id. p. 481. [1719] Ueber die Religion: Reden an die gebildeten unter ihren Verächtern. These are discussed hereinafter. [1720] Lichtenberger, Hist. of Ger. Theol. in the Nineteenth Cent. Eng. tr. 1889, pp. 122-23. [1721] See the same volume, passim. [1722] Karl von Raumer, Contrib. to the Hist. of the German Universities, Eng. tr. 1859, p. 79. The intellectual tone of W. Baur and K. von Raumer certainly protects them from any charge of "enlightenment." [1723] Laing, Notes of a Traveller, 1842, p. 181. [1724] C. H. Cotterill, Relig. Movements of Germany in the Nineteenth Century, 1849, pp. 39-40. [1725] Id. pp. 27-28, 41-42. [1726] Cp. Laing, as cited, pp. 206-207, 211. [1727] Cotterill, as cited, p. 84. [1728] Cotterill. as cited, pp. 43-47. [1729] Rapport de Ida Altmann, in Almanach de Libre Pensée, 1906, p. 20. [1730] The principal have been: Das freie Wort and Frankfurter Zeitung, Frankfort-on-Main; Der Freidenker, Friedrichshagen, near Berlin; Das freireligiöse Sonntagsblatt, Breslau; Die freie Gemeinde, Magdeburg; Der Atheist, Nuremberg; Menschentum, Gotha; Vossische Zeitung, Berlin; Berliner Volkszeitung, Berlin; Vorwärts (Socialist), Berlin; Weser Zeitung, Bremen; Hartungsche Zeitung, Königsberg; Kölnische Zeitung, Cologne. [1731] Studemund, Der moderne Unglaube in den unteren Ständen, 1901, p. 14. [1732] Id. p. 22. [1733] A. D. McLaren, An Australian in Germany, 1911, pp. 181, 184. [1734] Studemund, Der moderne Unglaube in den unteren Ständen, 1901, pp. 17, 21. [1735] Glossen zu Yves Guyot's und Sigismund Lacroix's "Die wahre Gestalt des Christentums." [1736] Studemund, p. 22. [1737] Id. p. 23. [1738] Id. p. 27. [1739] Id. pp. 37-38. [1740] Id. pp. 40-42. Cp. p. 43. Pastor Studemund cites other inquirers, notably Rade, Gebhardt, Lorenz, and Dietzgen, all to the same effect. [1741] E.g. Pastor A. Kalthoff's Was wissen wir von Jesus? 1901. Since that date the opinion has found new and powerful supporters in Germany. [1742] "The people in the country do not read; in the towns they read little. The journals are little circulated. In Russia one never sees a cabman, an artisan, a labourer reading a newspaper" (Ivan Strannik, La pensée russe contemporaine, 1903, p. 5). [1743] Cp. E. Lavigne, Introduction à l'histoire du nihilisme russe, 1880, pp. 149, 161, 224; Arnaudo, Le Nihilisme, French trans. pp. 37, 58, 61, 63, 77, 86, etc.; Tikhomirov, La Russie, p. 290. [1744] Tikhomirov, La Russie, pp. 325-26, 338-39. [1745] Cp. Priestley, Essay on the First Principles of Government, 2nd ed. 1771, pp. 257-61, and Conway's Centenary History of South Place, pp. 63, 77, 80. [1746] See Rev. Joseph Hunter, An Historical Defence of the Trustees of Lady Henley's Foundations, 1834; The History, Opinions, and Present Legal Position of the English Presbyterians (official), 1834; An Examination and Defence of the Principles of Protestant Dissent, by the Rev. W. Hamilton Drummond, of Dublin, 1842. [1747] Conway, Autobiography, 1905, i, 123. [1748] So Prof. William James, The Will to Believe, etc., 1897, p. 133. [1749] Conway, Emerson at Home and Abroad, 1883, ch. vii. [1750] Hagenbach, Kirchengeschichte des 18. und 19. Jahrhunderts, 1848, ii, 422. Rationalism seems to have spread soonest in the canton of Zürich. Id. ii, 427. [1751] Grote, Seven Letters concerning the Politics of Switzerland, pp. 34-35. Hagenbach (Kirchengeschichte, ii, 427-28) shows no shame over the insurrection at Zürich. But cp. Beard, in Voices of the Church in Reply to Dr. Strauss, 1845, pp. 17-18. [1752] Cp. the rapport of Ch. Fulpius in the Almanach de Libre Pensée, 1906. [1753] G. M. Theal, South Africa ("Story of the Nations" series), pp. 340, 345. Mr. Theal's view of the mental processes of the Boers is somewhat à priori, and his explanation seems in part inconsistent with his own narrative. [1754] An English acquaintance of my own at Cape Town, who before the war not only was an orthodox believer, but found his chief weekly pleasure in attending church, was so astounded by the general attitude of the clergy on the war that he severed his connection, once for all. Thousands did the same in England. [1755] I write on the strength of personal testimonies spontaneously given to me in South Africa, some of them by clergymen of the Dutch Reformed Church. [1756] See the evidence collected in the pamphlet The Churches and the War, by Alfred Marks. New Age Office, 1905. [1757] For the survey here reduced to outline I am indebted to two Swedish friends. [1758] Cp. Lamon's Life of Lincoln, and J. B. Remsburg's Abraham Lincoln: Was he a Christian? (New York, 1893.) [1759] Remsburg, pp. 318-19. [1760] Personal information. [1761] Remsburg, p. 324. [1762] Of these the New York Truthseeker has been the most energetic and successful. [1763] White, Warfare, i, 81. [1764] White, Warfare, i, 84, 86, 314, 317, 318. [1765] This view is not inconsistent with the fact that popular forms of credulity are also found specially flourishing in the West. Cp. Bryce, The American Commonwealth, 3rd ed. ii, 832-33. [1766] As to the absolute predominance of rationalistic unbelief (in the orthodox sense of the word) in educated Germany in the first third of the century, see the Memoirs of F. Perthes, Eng. tr. 2nd ed. ii, 240-45, 255, 266-75. Despite the various reactions claimed by Perthes and others, it is clear that the tables have never since been turned. Cp. Pearson, Infidelity, pp. 554-59, 569-74. Schleiermacher was charged on his own side with making fatal concessions. Kahnis, Internal Hist. of German Protestantism, Eng. tr. 1856, pp. 210-11; Robins, A Defence of the Faith, 1862, i, 181; and Quinet as there cited. [1767] Aus Schleiermachers Leben: In Briefen, 1860, i, 42, 84. The father's letters, with their unctuous rhetoric, are a revelation of the power of declamatory habit to eliminate sincere thought. [1768] Werke, 1843, i, 140. [1769] See Kabnis, p. 214, and refs. as to his relations with Frau Grunow. "He belonged to the circle of Prince Louis, in which intellect and art, but not morality," reigned. Ib. Compare the sympathetic Lichtenberger, Hist. of Ger. Theol. in the Nineteenth Cent. Eng. tr. 1889, pp. 103-104. It was of course his clerical character that disadvantaged Schleiermacher in such matters. [1770] Lichtenberger, as cited, p. 87. [1771] Lichtenberger, as cited, p. 89. [1772] Id. p. 109. [1773] Id. pp. 123-24. [1774] Id. p. 119. [1775] Id. p. 129. [1776] Strauss, Die Halben und die Ganzen, 1865, p. 18. [1777] For estimates of his work cp. Baur, Kirchengeschichte des 19ten Jahrh., p. 45; Kahnis, as last cited; Pfleiderer, Development of Theology in Germany, 1893, bk. i, ch. iii; bk. ii, ch. ii; Lichtenberger, as cited; and art. by Rev. F. J. Smith in Theol. Review, July, 1869. [1778] Reuss, History of the Canon, Eng. tr. 1890, p. 387. Cp. Strauss, Einleitung in Das Leben Jesu, § 10. [1779] See a good account of the development in Strauss's Introductions to his two Lives of Jesus. [1780] In a volume entitled Offenbarung und Mythologie. [1781] Hebräische Mythologie des alten und neuen Testaments. [1782] Evangeliencommentar, 1800-1804; Leben Jesu, 1828. [1783] Probabilia de Evangelii et Epistolarum Joannis Apostoli indole et origine. [1784] It is thus inaccurate--Strauss himself being the witness--to say, as does Dr. Conybeare (Hist. of N. T. Crit. p. 107), that Strauss was the first German writer to discern the unhistoricity of the Fourth Gospel. [1785] Das Leben Jesu, pref. to first ed. end. [1786] Hausrath, David Friedrich Strauss und die Theologie seiner Zeit, 1878, ii, 233-34. [1787] Pref. to work cited. Eng. tr. 1875, i, 86, 89. [1788] Lichtenberger, as cited, p. 391. [1789] Kritik der evang. Gesch. der Synoptiker, ed. 1846, Vorrede, pp. v-xiii. [1790] Baur, Kirchengesch. des 19ten Jahrh., pp. 388-89. [1791] Gesch. der Politik, Kultur, und Aufklärung des 18ten Jahrh. 4 Bde. 1843-45; Gesch. der französ. Revolution, 3 Bde. 1847. [1792] Russland und das Germanenthum, 1847. [1793] Lichtenberger, p. 378. [1794] Philo, Strauss, Renan, und das Urchristenthum, 1874; Christus und die Cäsaren, 1877. [1795] Das Christenthum und die chr. Kirche, 1854, p. 34. [1796] Das Leben Jesu für das deutsche Volk bearbeitet, § 41, 3te Aufl. p. 254, 1st par. [1797] Id. ib. [1798] Cp. Christianity and Mythology, pt. iii, div. ii, § 6. [1799] Pref. to second Leben Jesu, ed. cited, p. xv. [1800] Zeller, David Friedrich Strauss, 2te Aufl. p. 113. [1801] Cheyne, Founders of Old Testament Criticism, 1893, p. 16. Eichhorn seems to have known Astruc's work only at second-hand, yet, without him, it might be contended, Astruc's work would have been completely lost to science. (Id. p. 23.) [1802] See Dr. Cheyne's surveys, which are those of a liberal ecclesiastic--a point of view on which he has since notably advanced. [1803] Cheyne, pp. 187-88. [1804] Kuenen, The Hexateuch, Eng. tr. introd. pp. xiv-xvii. [1805] Dr. Beard, in Voices of the Church in Reply to Strauss, 1845, pp. 16-17. [1806] Zeller, D. F. Strauss, Eng. tr. 1879, p. 56. [1807] See Gunkel, Zum religionsgeschichtlichen Verständnis des Neuen Testaments, 1903, pp. 1-2, note. [1808] Mythen der alten Perser als Quellen christlicher Glaubenslehren, 1835; Der Mystagog, oder Deutung der Geheimenlehren, Symbole und Feste der christlichen Kirche, 1838; Rabbinische Quellen und Parallelen zu neutestamentlichen Schriftstellen, 1839; Biblische Mythologie des alten und neuen Testaments, 1842; Der Festkalender, 1847, etc. [1809] Der Mystagog, 1838, p. vii, note, and p. 241. [1810] See Nork's preamble on Hr. Fr. Daumer, ein kurzweiliger Molochsfänger, in his Biblische Mythologie, Bd. i. [1811] After being acquitted in 1880. The first charge was founded on his Britannica article "Bible"; the second on the article "Hebrew Language and Literature," which appeared after the acquittal. [1812] These utterances were noted for their "vigour and independence" by Kuenen, and also by Dr. Cheyne, who remarks that the earlier work of Kalisch on Exodus (1855) was somewhat behind the critical standpoint of contemporary investigators on the Continent. (Founders of Old Testament Criticism, p. 207.) [1813] See his Introduction to the Study of the Old Testament, pref. "It is the spirit of compromise that I chiefly dread for our younger students," wrote Dr. Cheyne in 1893 (Founders, p. 247). His courteous criticism of Dr. Driver does not fail to point the moral in that writer's direction. [1814] Conrad, The German Universities for the Last Fifty Years, Eng. tr. 1885, p. 74. See p. 100 as to the financial measures taken; and p. 105 as to the essentially financial nature of the "reaction." [1815] Id. p. 103. [1816] Id. p. 104. [1817] Id. p. 112. See pp. 118-19 as to Austria. [1818] Id. pp. 97-98. [1819] White, Warfare, i, 239. In February, 1914, on a given Sunday, out of a Protestant population of over two millions, only 35,000 persons attended church in Berlin. Art. on "Creeds, Heresy-Hunting, and Secession in German Protestantism To-day," in Hibbert Journal for July, 1914, p. 722. [1820] See Haeckel's Freedom in Science and Teaching, Eng. tr. with pref. by Huxley, 1879, pp. xix, xxv, xxvii, 89-90; and Clifford. [1821] Büchner, for straightforwardly renouncing his connection with the State Church a generation ago, was blamed by many who held his philosophic opinions. In our own day, there has arisen a considerable Austrittsbewegung, or "Withdrawal Movement"; while creedless clerics strive to remain inside a Church bent on ejecting them. A. D. McLaren, in Hibbert Journal for July, 1914, art. cited. [1822] Tracts for the Times, vol. ii, ed. 1839; Records of the Church, No. xxiv. [1823] Tracts for the Times, No. 3. [1824] Id. No. 32. [1825] Cross's Life, 1-vol. ed. p. 79. [1826] Account of the Printed Text of the Greek N. T., 1854, pref. and pp. 47, 112-13, 266. [1827] A third brother, Charles Robert, became an atheist. This, as well as his psychic infirmity, insures him sufficiently severe treatment at the hands of his theistic brother in the introduction to the latter's Contributions Chiefly to the Early History of the late Cardinal Newman, 1891. [1828] Latterly abandoned by the learned author, who before his death disclosed his name--W. R. Cassels. [1829] 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. [1830] Ptie. i, liv. i, ch. v. [1831] Id. i, liv. iii, ch. ii. [1832] 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. [1833] C. Wordsworth, Diary in France, 1845, pp. 55-56, 124, 204. [1834] Essais sur la philosophie et la religion, 1845, p. 193. [1835] Histoire, tom. vii, Renaissance, introd. § 6. [1836] 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. [1837] Letter to Sainte-Beuve, cited by Levallois, Sainte-Beuve, 1872, p. 14. [1838] Lanson, Hist. de la litt. française, p. 951. [1839] "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. [1840] 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. [1841] Leslie Stephen, George Eliot, p. 27. [1842] 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." [1843] 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). [1844] 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. [1845] W. Sharp, Life of Severn, 1892, pp. 86-87, 90, 117-18. [1846] 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. [1847] William Allingham: A Diary, 1907, p. 253. Cp. p. 268. [1848] Id. p. 232. [1849] Allingham, as cited, p. 254. [1850] Id. p. 211. Carlyle said the same thing to Moncure Conway. [1851] Cp. Prof. Bain's J. S. Mill, pp. 157, 191; Froude's London Life of Carlyle, i, 458. [1852] Bain, p. 128. [1853] 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). [1854] My Relations with Carlyle, 1903, p. 2. [1855] Morning Post, March 9, 1849. [1856] 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. [1857] History, ch. xix. Student's ed. ii, 411. [1858] 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.) [1859] 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. [1860] Cp. the author's Modern Humanists, pp. 189-94. [1861] 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. [1862] "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. [1863] Art. "The Faith of Richard Jefferies," by H. S. Salt, in Westminster Review, August, 1905, rep. as pamphlet by the R. P. A., 1906. [1864] The writer of these scurrilities is Mr. Bramwell Booth, War Cry, May 27, 1905. [1865] 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. [1866] 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). [1867] See Talks with Emerson, by C. J. Woodbury, 1890, pp. 93-94. [1868] 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. [1869] Kahnis, Internal Hist. of Ger. Protestantism, Eng. tr. 1856, p. 78. [1870] Geständnisse, end (Werke, ed. 1876, iv, 59). [1871] Zur Gesch. der Relig. und Philos. in Werke, ed. cited, iii, 80. [1872] See Ernest Newman's Study of Wagner, 1899, p. 390, note, as to the vagueness of Wagnerians on the subject. [1873] Tikhomirov, La Russie, 2e édit. p. 343. [1874] See Comte de Voguë's Le roman russe, p. 218, as to his propaganda of atheism. [1875] Arnaudo, Le Nihilisme et les Nihilistes, French tr. 50. [1876] Tikhomirov, p. 344. [1877] "Il [Tourguénief] était libre-penseur, et détestât l'apparat religieux d'une manière toute particulière." I. Pavlovsky, Souvenirs sur Tourguénief, 1887, p. 242. [1878] See the article "Un Précurseur d'Henrik Ibsen, Soeren Kierkegaard," in the Revue de Paris, July 1, 1901. [1879] Prof. A. D. White, Hist. of the Warfare of Science with Theology, 1896, i, 17, 22. [1880] The phrase is used by a French Protestant pastor. La vérité chrétienne et la doute moderne (Conférences), 1879, pp. 24-25. [1881] 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. [1882] 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. [1883] Dr. C. R. Edmonds, Introd. to rep. of Leland's View of the Deistical Writers, Tegg's ed. 1837, p. xxiii. [1884] 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. [1885] Rapports, Ier Mémoire, § ii, near end. (Éd. 1843, p. 73.) Cp. Préf. (pp. 46-47). [1886] Ed. cited, p. 54. Cp. p. 207, note. [1887] Not published till 1824. [1888] Ueberweg, ii, 339. [1889] Cp. Luchaire, as cited, p. 36. [1890] Lange, Gesch. des Materialismus, ii, 134. [1891] "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). [1892] Rapports, IIe Mémoire, near end. (Ed. cited, p. 122.) [1893] 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. [1894] 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. [1895] Lawrence's Lectures, p. 9, note. [1896] Id. pp. 168-69. [1897] Yet Lawrence was created a baronet two months before his death. So much progress had been made in half a century. [1898] 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. [1899] Cp. Whewell, Hist. of the Inductive Sciences, 3rd ed. iii, 505. [1900] White, as cited, i, 222-23, gives a selection of the language in general use among theologians on the subject. [1901] 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. [1902] 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.) [1903] 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. [1904] Metamorphoses, lib. xv. [1905] He had just completed a work on the subject at his death. Cp. Mackenzie, Hugh Miller, as cited, pp. 134-35, 146-47. [1906] Christianity and Judaism, pp. 256-57. [1907] See Charles Darwin's Historical Sketch prefixed to the Origin of Species. [1908] 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. [1909] Memoirs of Newton, i, 131. Cp. More Worlds than One, 1854, pp. vi, 226. [1910] See Darwin's Sketch, as cited. [1911] 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. [1912] Mackenzie, Hugh Miller, p. 185. [1913] Foot-Prints of the Creator, end. [1914] Oxford Essays, 1856, p. 5. [1915] 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. [1916] White, i, 70 sq. [1917] Edward Clodd, Thomas Henry Huxley, 1902, pp. 19-20. [1918] Luthardt, Fundamental Truths of Christianity, Eng. tr. 1865, p. 74. [1919] 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. [1920] E.g. the Education, small ed. pp. 41, 155. [1921] 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." [1922] See a choice collection in the pamphlet What Men of Science say about God and Religion, by A. E. Proctor; Catholic Truth Society. [1923] Life and Letters of Charles Darwin, ed. 1888, iii, 179. [1924] 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. [1925] See the author's Buckle and his Critics, 1895. [1926] Europe during the Middle Ages, 11th ed. i, 377. [1927] 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. [1928] See The Dynamics of Religion, pp. 227-33. [1929] 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. [1930] Primitive Culture, i. 2. [1931] Life and Letters, i, 151. [1932] Principles of Sociology, 3 vols. 1876-96. [1933] Cp. Saintes, Hist. crit. du rationalisme en Allemagne, p. 323. [1934] Id. pp. 322-24. [1935] 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. [1936] E. Caird, Hegel, 1883, p. 94. [1937] E.g. Philos. of Religion, introd. Eng. tr. i, 38-40. [1938] Id. p. 41. Cp. pp. 216-17. [1939] Id. p. 219. [1940] Cp. Morell, as cited, and pp. 195-96; and Feuerbach, as summarized by Baur, Kirchengeschichte des 19ten Jahrh. p. 390. [1941] Cp. Michelet as cited by Morell, ii, 192-93. [1942] 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. [1943] As to Vatke see Pfleiderer, as cited, p. 252 sq.; Cheyne, Founders of O. T. Criticism, 1893, p. 135. [1944] E.g. Dr. Hutchison Stirling. See his trans. of Schwegler's Handbook of the History of Philosophy, 6th ed. p. 438 sq. [1945] Baur, last cit. p. 389. [1946] Geständnisse, Werke, iv, 33. Cp. iii, 110. [1947] 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. [1948] Die Selbstzersetzung des Christenthums und die Religion der Zukunft, 2te Aufl. 1874 trans. in Eng. as The Religion of the Future, 1886. [1949] 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. [1950] 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. [1951] Baur gives a good summary, Kirchengeschichte, pp. 390-94. [1952] "M. Feuerbach et la nouvelle école hégélienne," in Études d'histoire religieuse. [1953] A. Kohut, Ludwig Feuerbach, sein Leben und seine Werke, 1909, p. 48. [1954] 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. [1955] 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. [1956] Essence of Christianity, Eng. tr. 1854, p. 12. [1957] Kirchengeschichte des 19ten Jahrhunderts, pp. 393-94. [1958] Cp. A. Lévy, as cited, ch. iv. [1959] Id. ch. ii. [1960] Reden über Religion, ihr Entstehen und Vergehen, an die Gebildeten unter ihren Verehrern--a parody of the title of the famous work of Schleiermacher. [1961] Work cited, p. 119. [1962] 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.). [1963] While the cognate works of Carl Vogt and Moleschott have gone out of print, Büchner's, recast again and again, continues to be republished. [1964] 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. [1965] Adam, as cited, pp. 227-30. [1966] In his Mélanges philosophiques (1833), Eng. trans. (incomplete) by George Ripley, Philos. Essays of Th. Jouffroy, Edinburgh, 1839, ii,