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diously refrained from the expression of religious opinion; and this, it must be remembered, at a time when the profession of atheism was a passport to popularity.

In the 'De la Nature' (4 tom. 1761-66) and other works of Robinet, an ingenious and grandiose theory of evolution was expounded. Although not materialistic, and still less atheistic, it was of such a character that it must have helped to swell the stream of eighteenth-century materialism. It has been well treated of by Damiron in his 'Mémoires pour servir à l'histoire de la Philosophie au xviiie siècle,' and by Rosenkranz in the 'Zt. Der Gedanke,' Bd. i.

NOTE XII., page 86.

LA METTRIE.

The Éloge of Frederick the Great on La Mettrie is reprinted in Assezat's edition of 'L'homme machine' (1865). M. Assezat initiated the process of rehabilitating the memory of La Mettrie. Lange followed in 1866. M. Nérée Quepat published in 1873 his 'Essai sur La Mettrie, sa vie et ses œuvres.' Although it gives far too favourable a view, both of the conduct of La Mettrie and of his writings, it can be commended as an industriously and intelligently composed production. Du BoisReymond's eulogium was pronounced before the Royal Academy of Prussia in 1875.

Lange, in the chapter dedicated to La Mettrie, has collected, reproduced in a clear and condensed form, and skilfully combined the most plausible and judicious

views enunciated in that author's writings. This gives as result a most flattering reflection of La Mettrie's character as a thinker. Unfortunately the real La Mettrie was rambling, incoherent, and self-contradictory to the last degree. It would, in consequence, not be difficult to make about as truthful a picture of him as Lange's, and from materials likewise supplied by his own books, yet which should represent him, in accordance with the description of D'Argens, as "fou, au pied de la lettre." "Sa tête," says Diderot, "est si troublée et ses idéess ont à tel point décousues, que, dans la même page, une assertion sensée est heurtée par une assertion folle, et une assertion folle par une assertion sensée.”

NOTE XIII., page 96.

MIRABAUD AND VON HOLBACH.

J. B. de Mirabaud died in 1760, ten years before the publication of the 'Système de la Nature' which bore his name on its title-page. Naigeon says that he had seen a MS. of Mirabaud, entitled 'Des Lois du monde physique et du monde morale,' in which views similar to those in the 'Système' were advocated. If this statement could be relied on, the conjecture might be permitted that the MS. was made use of by Holbach and his friends. Mirabaud was, undoubtedly, a materialist and an enemy of Christianity, although, perhaps, not an atheist. His 'Sentiments des philosophes sur la nature de l'âme' (1743), and 'Le Monde, son origine et son antiquité' (1751), show quite clearly to what school of

thought he belonged. His literary reputation was chiefly due to his translation of Tasso's 'Jerusalem Delivered,' published in 1724. He was perpetual secretary of the French Academy from 1742 until his death. There is an account of him by D'Alembert in the first volume of the 'Histoire des membres de l'Académie française.'

Von Holbach was at least the chief author of the 'System of Nature.' He was a diligent and ready writer, and must have done some good service by his French translations of German scientific works. The anti-religious publications of which he was in whole or in part the author are very numerous. Most of them were published by Michael Rey of Amsterdam. They all appeared either without name or under false names. A list of them is given in Barbier's 'Dictionary of Anonymous Works.'

Lange's account of the 'System of Nature' is elaborate and laudatory. Mr Morley's, in his 'Diderot,' is of a very similar character. N. S. Bergier's 'Examen du Matérialisme, 2 tom., 1771, is a good refutation.

NOTE XIV., page 101.

ENGLISH MATERIALISM IN THE FIRST HALF OF THE NINETEENTH CENTURY.

Dr Erasmus Darwin's 'Zoonomia, or the Laws of Or ganic Life,' 2 vols., does not strictly fall to be mentioned here, as it was published in 1794-96; but, along with the 'Botanic Garden' and 'Phytologia,' it did much to keep

materialism in existence during the earlier part of the century. Its fundamental idea was that vegetables and animals originated in living filaments, susceptible of irritation. Irritability develops, so argued Dr Darwin, into sensibility, and sensibility into perception, memory, and reason. The theory was annihilated by Dr Thomas Brown in his 'Observations on the Zoonomia,' Edinb., 1798.

Dr Erasmus Darwin was very famous in his day, although he never attained, of course, the height of reputation which has been reached by his grandson, Dr Charles Darwin. His mind was in many respects similar in character, the chief difference being that his fancy was even more fertile and bold, and that he was less patient and methodical in the investigation of facts.

Dr Joseph Cook, in his 'Monday Lectures' (second series, p. 103), quotes from the 'Daily Tribune,' the following, as a "fireside " utterance of Mr Carlyle: "Socalled literary and scientific classes in England now proudly give themselves to protoplasm, origin of species, and the like, to prove that God did not build the universe. I have known three generations of the Darwins-grandfather, father, and son atheists all. The brother of the present famous naturalist, a quiet man, who lives not far from here, told me that among his grandfather's effects he found a seal engraven with this legend, Omnia ex conchis' (everything from a clamshell)! I saw the naturalist not many months ago; told him that I had read his 'Origin of Species' and other books; that he had by no means satisfied me that men were descended from monkeys, but had gone far towards persuading me that he and his so-called scientific brethren had brought the present generation of Englishmen very

near to monkeys. A good sort of man is this Darwin, and well meaning, but with very little intellect. Ah! it is a sad and terrible thing to see nigh a whole generation of men and women professing to be cultivated, looking around in a purblind fashion, and finding no God in this universe! I suppose it is a reaction from the reign of cant and hollow pretence, professing to believe what in fact they do not believe. And this is what we have got: All things from frog-spawn; the gospel of dirt the order of the day. The older I grow-and I now stand upon the brink of eternity-the more comes back to me the sentence in the Catechism, which I learned when a child, and the fuller and deeper its meaning becomes: 'What is the chief end of man?' 'To glorify God and enjoy Him for ever.' No gospel of dirt, teaching that men have descended from frogs through monkeys, can ever set that aside."

We may by no means entirely assent to this estimate of the Darwins and Darwinism, and yet believe that in substance it is solemnly and profoundly true. It would be well for England if many of her little celebrities would. lay to heart the lesson here taught by her greatest living author.

The Essay on the Origin and Prospects of Man' (3 vols., 1831), by Mr Thomas Hope, is an almost unreadable production. Its sentences often defy alike logical. and grammatical analysis. How the author of 'Anastasius' could have written in so trailing, involved, and obscure a fashion is a mystery. The existence of God as the inconceivable primary cause, from which all other causes and effects proceed by way of radiation, emanation, or evolution, is affirmed; but, if there be some theism or pantheism in this, the work otherwise seems

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