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diff --git a/42957-0.txt b/42957-0.txt index 674c2a4..8a0903e 100644 --- a/42957-0.txt +++ b/42957-0.txt @@ -1,39 +1,4 @@ -The Project Gutenberg EBook of Modern Skepticism, by C. J. Ellicott - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: Modern Skepticism - A Course of Lectures Delivered at the Request of the - Christian Evidence Society - -Author: C. J. Ellicott - -Release Date: June 16, 2013 [EBook #42957] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK MODERN SKEPTICISM *** - - - - -Produced by Charlene Taylor, Marilynda Fraser-Cunliffe, -Charlie Howard, and the Online Distributed Proofreading -Team at http://www.pgdp.net - - - - - - - - +*** START OF THE PROJECT GUTENBERG EBOOK 42957 *** MODERN SCEPTICISM. @@ -12193,360 +12158,4 @@ a comma. End of the Project Gutenberg EBook of Modern Skepticism, by C. J. 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J. Ellicott. @@ -250,46 +250,7 @@ span.locked {white-space:nowrap;} </style> </head> <body> - - -<pre> - -The Project Gutenberg EBook of Modern Skepticism, by C. J. Ellicott - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: Modern Skepticism - A Course of Lectures Delivered at the Request of the - Christian Evidence Society - -Author: C. J. Ellicott - -Release Date: June 16, 2013 [EBook #42957] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK MODERN SKEPTICISM *** - - - - -Produced by Charlene Taylor, Marilynda Fraser-Cunliffe, -Charlie Howard, and the Online Distributed Proofreading -Team at http://www.pgdp.net - - - - - - -</pre> - +<div>*** START OF THE PROJECT GUTENBERG EBOOK 42957 ***</div> <hr /> @@ -841,8 +802,8 @@ Maker, and thankless because blind.</p> question of the deepest interest to mankind, how these four kingdoms came into being. And at present there is a tendency towards a theory purely material and mechanical. It -is so in Germany, the country of Büchner, Vogt, and -Moleschott; it is so in France, where Comte and Littr<span class="pagenum"><a name="Page_19" id="Page_19">19</a></span>é +is so in Germany, the country of Büchner, Vogt, and +Moleschott; it is so in France, where Comte and Littr<span class="pagenum"><a name="Page_19" id="Page_19">19</a></span>é have written; it is so here in England, where it is needless to quote distinguished names. I purpose, in the remainder of this lecture, to attempt an interpretation of the facts @@ -1519,7 +1480,7 @@ to the thought of God's existence belongs to this also. This force must be self-originated, must have been from everlasting, must be creative, omnipresent, providential, equal to all plans, purposes, contrivances, inspirations, -which have been, or ever will be, in this dædalean and +which have been, or ever will be, in this dædalean and infinite universe; must be the source of all intelligence, though itself unintelligent; of all sympathy, although itself incapable of sympathy; must have formed the eye, @@ -1795,8 +1756,8 @@ uncouthly and imperfectly, should not their organs continually<span class="pagen improve by the continual effort and the increasing intelligence? Is it not immensely less hard of belief, and less difficult to imagine, that dogs should develop speech, -than that man should have been developed from the larvæ -of the <i>ascidiæ</i>? Yet is there even a beginning made towards +than that man should have been developed from the larvæ +of the <i>ascidiæ</i>? Yet is there even a beginning made towards the canine development of articulate language, or does any living man believe that such a beginning ever could be made?</p> @@ -2238,10 +2199,10 @@ a longing world.</p> <p>Indeed, it would seem that, when, it comes to the point, even distinguished leaders in the ranks of those against whose views I have been arguing, find it impossible to give<span class="pagenum"><a name="Page_75" id="Page_75">75</a></span> -up their faith, at least in immortality. Rénan is unquestionably +up their faith, at least in immortality. Rénan is unquestionably one of the most distinguished leaders among those men of learning and culture who deny the existence of a creative -will and Personal God. Yet Rénan cannot make up his +will and Personal God. Yet Rénan cannot make up his mind that he has lost for ever his beloved sister; that she has passed into the night of nothingness into which he must soon follow her. In the dedication to her memory of his @@ -2251,7 +2212,7 @@ soul of his sister Henriette, who died at Byblos, Sept. 24th, bosom of God in which she rests, those truths which are mightier than death, and take away the fear of death."</p> -<p>Rénan, then, after all, cannot give up his sister, nor, if it +<p>Rénan, then, after all, cannot give up his sister, nor, if it were only for her sake, his belief in immortality. And yet how utterly unscientific is such a belief, if science is to be defined and limited in accordance with the principles of the @@ -2423,7 +2384,7 @@ Horace</p> <div class="poetry-container"><div class="poetry"> <span class="i0">Segnius irritant animos demissa per aurem,<br /></span> -<span class="i0">Quam quæ sunt oculis subjecta fidelibus, et quæ<br /></span> +<span class="i0">Quam quæ sunt oculis subjecta fidelibus, et quæ<br /></span> <span class="i0">Ipse sibi tradit spectator.<br /></span> </div></div> @@ -2642,7 +2603,7 @@ did not wish to deny, only to ignore God. Neither did he desire to appear ungrateful; (pardon words which sound in your ears profanity;) God was a really useful hypothesis once; in the days when men had recently issued from their -primæval forests. Thanking the Deity for His provisional +primæval forests. Thanking the Deity for His provisional services, Comte courteously dismissed Him from His throne.</p> <p><span class="pagenum"><a name="Page_93" id="Page_93">93</a></span> @@ -2817,7 +2778,7 @@ with questions like the present, fix your attention upon the adjectives added to it, and the examples selected by way of illustration.</p> -<p>The Positive system is, according to Littré, of immeasurable +<p>The Positive system is, according to Littré, of immeasurable extent, embracing the whole universe. Thus, whatever was conceived in dark preparatory ages, theological or metaphysical; whatsoever persons, who philosophize in either of @@ -2830,10 +2791,10 @@ he says, immanent causes. The room we are in contains intelligent and educated people, but how many here could define this word "immanent"? It and its correlative, transcendent, are in truth metaphysical terms. If you will -turn to Mellin's Encyclopædic Word-Book (favourably known +turn to Mellin's Encyclopædic Word-Book (favourably known to metaphysicians for purposes of pillage), you will find <i>immanent</i> explained, under the German <i>einheimisch</i>, into ten -shades of usage. Probably, in common English Littré +shades of usage. Probably, in common English Littré might have said "inherent." "The universe," he writes, "now appears to us as a whole, having its causes within<span class="pagenum"><a name="Page_100" id="Page_100">100</a></span> itself, causes which we name its laws. The long conflict @@ -2848,7 +2809,7 @@ law. Next, we find this same example Positively applied to the human will. Volition is free just as a falling stone is free; it obeys its own inherent law. Further, we read of "the rigorous fatalities which make the world what it is." Comte, -Littré, and others object against calling these fatalities +Littré, and others object against calling these fatalities materialistic, because they distinguish gradations of law. Yet they limit all human knowledge within the materialistic circle, and Janet, who refuses to acquit them of Materialism, @@ -2868,12 +2829,12 @@ after all Positivism comes to the same thing as Fatalism, or Materialism;" and with certain writers this risk may very possibly be held a decisive objection.</p> -<p>Once more,—another explanation given by Littré is, that +<p>Once more,—another explanation given by Littré is, that Positivism lies strictly within the "relative." Many here are aware how, since Kant's time, England, France, and Germany have been flooded with metaphysic, good, bad, and indifferent, on the relative and the conditioned. Pity that -Littré should have plunged into these whirlpools! Ravaisson +Littré should have plunged into these whirlpools! Ravaisson refers to Herbert Spencer and Sophie St. Germain for the point that this conception, the relative, must always imply the existence of an absolute, known or <span class="locked">unknown.<a name="FNanchor_169" id="FNanchor_169" href="#Footnote_169" class="fnanchor">169</a></span> I @@ -2907,12 +2868,12 @@ not venture, like Pantheists and Atheists, into the unknowable. We do not deny God, we only ignore Him. We do not ask about the first cause of the world, or whether it has a constructural final end. Such questions as these are "disedifying." -"The Positive philosophy," says Littré, "does +"The Positive philosophy," says Littré, "does not busy itself with the beginning of the universe, if the universe had a beginning—nor yet with what happens to living things, plants, animals, men, after their death, or at<span class="pagenum"><a name="Page_103" id="Page_103">103</a></span> the consummation of the ages, if the ages have a <span class="locked">consummation."<a name="FNanchor_15" id="FNanchor_15" href="#Footnote_15" class="fnanchor">15</a></span> -Littré's sentence, which I have rendered +Littré's sentence, which I have rendered <i>verbatim</i>, reminds one of the prayer told to Bishop Atterbury, as offered by soldier on the eve of battle: "O God, if there be a God, save my soul, if I have a soul!" I am sorry to @@ -2965,7 +2926,7 @@ false allurements; for of all vices treachery and hypocrisy are the most cowardly. Are you really wiser than the pagan Lucretius? If not, why boast of 19th century discoveries<span class="pagenum"><a name="Page_105" id="Page_105">105</a></span> in wisdom, insight, happiness? If you have examined the -relics of a primæval world, explored the races of living and +relics of a primæval world, explored the races of living and thinking creatures, if you have ascended to the starry firmament, and traversed its shining hosts, to come back with shame and disappointment, and tell us this is <i>your</i> all, <i>our</i> @@ -3496,7 +3457,7 @@ him in contrast with physico-mechanical laws.</p> minutes not unpleasantly, upon what we can hardly help calling the romance of Positivism. The story, taken from first to last—part comic, part tragic—is as wild and weird -as one of the Frenchman Doré's pictures,—a story too +as one of the Frenchman Doré's pictures,—a story too strange to be thought true, if it did not happen to have been true! It has also its stinging lessons, and they follow naturally; evolved, as it were, from the motley and mystifying @@ -3508,7 +3469,7 @@ executor, Dr. Robinet, who has just figured among those who rule in the Commune of Paris. Robinet is very interesting,<span class="pagenum"><a name="Page_125" id="Page_125">125</a></span> for he thoroughly believes in his master, and accepts the whole Comtist religion, calendar and all, which -Littré and others reject. No reproach this to Comte's +Littré and others reject. No reproach this to Comte's biographer, for that same worship is celebrated in our cooler atmosphere of England. The <i>Pall Mall Gazette</i> has, by its notices, made the celebrations widely known. There is an @@ -3531,7 +3492,7 @@ and left her home. Mr. Mill speaks of her respect for him;—it was oddly testified after his death, for she pleads in law that he was a madman, an atheist, and immoral; repudiates his will, and seizes the consecrated -relics of his dwelling. Littré supported her against those<span class="pagenum"><a name="Page_126" id="Page_126">126</a></span> +relics of his dwelling. Littré supported her against those<span class="pagenum"><a name="Page_126" id="Page_126">126</a></span> who, like Robinet, thought her little less than blasphemous. If she had appeared in an English law court, we should have known more truth than we do.</p> @@ -3569,7 +3530,7 @@ compass, I may mention Stirling's appendix to his translation of Schwegler's Handbook; Whewell in his Philosophy of Discovery, and elsewhere.</p> -<p>Comte was most confiding in his own theory. Littré is +<p>Comte was most confiding in his own theory. Littré is not so confident, for he has another theory of his own. But, putting aside the question of its verification, we may remark that in the rough idea Comte showed himself before his age. @@ -3748,7 +3709,7 @@ expedients; those who consider his developments mere madness, should explain why sane people have accepted them. Comte set no value on Protestantism in any shape. The religion of his own country he carried back to -mediæval forms, and then travestied it. There were many +mediæval forms, and then travestied it. There were many festivals, a calendar of saints, nine sacraments, and a horrible caricature of the Christian Trinity. This idea crowned his sociology, which I need hardly say was communistic @@ -3762,7 +3723,7 @@ feminine gender.</p> <p>To Clotilde, symbolizing that supreme object, Clotilde, his noble and tender patroness, he transferred Dante's homage of Beatrice; addresses to the mother of our Lord; and -stranger than all, the prayer of Thomas à Kempis to Almighty +stranger than all, the prayer of Thomas à Kempis to Almighty God, "Amem te plusquam me, nec me nisi propter te"—"May I love Thee more than self, nor self at all except for Thee." Now consider: when Comte died, sixty-four years @@ -3837,7 +3798,7 @@ gone to press. He now strongly recommends his auditors to read No. viii. of the Lay Sermons.</p> <p>Should any reader find difficulties in pages 23–25 of the -foregoing Lecture, he will do well to peruse Littré's "Auguste +foregoing Lecture, he will do well to peruse Littré's "Auguste Comte et la Philosophie Positive," chapter iii., particularly pp. 42, 43.</p> @@ -4310,7 +4271,7 @@ Meanwhile, new sciences spring up, and old sciences take new shape, and, as a matter of fact, so large has become the scientific domain, that no one man can master it. Division of labour has become as necessary here as in -the manual crafts. We are no longer encyclopædists, +the manual crafts. We are no longer encyclopædists, but each one must stick to his own page in the great book of learning.</p> @@ -4575,7 +4536,7 @@ surely will man's moral and religious wants be supplied.</p> <p>They are not supplied by the light of nature; nothing then remains but revelation. Into the formal proof of revelation I must not enter; all that devolved upon me was -to show the <i>à priori</i> probability, or at least possibility, of a +to show the <i>à priori</i> probability, or at least possibility, of a revelation. I have endeavoured to show this by a consideration of what man is, viewed simply as a natural being, and by the consideration of his natural wants. I have not taken @@ -5348,10 +5309,10 @@ counter-evidence.</p> <p>And to pass for a moment to foreign literature. After the<span class="pagenum"><a name="Page_205" id="Page_205">205</a></span> endeavours of Strauss and others to resolve much of the -Gospel story into myths of a later age, and of Rénan, to +Gospel story into myths of a later age, and of Rénan, to construct out of the original documents a French philosophical romance, we are provided with the works of -Ebrard and Pressensé, who have vindicated the truth of the +Ebrard and Pressensé, who have vindicated the truth of the New Testament story.</p> <p>It would be idle to attempt, within the compass of this @@ -5417,7 +5378,7 @@ being a fabrication of miracles, having no basis, or but an exceedingly slender one, in facts occurring before men's eyes. With these alternatives under our view, the inquiry is, Which shall we apply to the witnesses of the miracles of -Christ? Rénan has applied the composite supposition to<span class="pagenum"><a name="Page_208" id="Page_208">208</a></span> +Christ? Rénan has applied the composite supposition to<span class="pagenum"><a name="Page_208" id="Page_208">208</a></span> the witnesses of the resurrection. "On the Sunday morning, Mary Magdalene first came very early to the tomb. The stone was displaced from the opening, and the body was @@ -5438,7 +5399,7 @@ played an important part in this circumstance. Divine power of love! Sacred moments in which the passion of one possessed gave to the world a resuscitated God!" No one is more ready than I am to do justice to the extraordinary -literary merits of the "<i>Vie de Jésus</i>," its lucid style, +literary merits of the "<i>Vie de Jésus</i>," its lucid style, its descriptive power, its manifold charms; but I cannot conceal my amazement that the author, with his exquisite genius, should adopt such a travestied rendering of the noblest of @@ -5555,7 +5516,7 @@ saying one word as to the presumption in favour of the New Testament narratives of miracles, when compared with narratives of miracles found elsewhere. Place side by side with the Scripture narratives the miraculous stories in the Apocryphal -Gospels, in the writings of the Fathers, in mediæval chronicles, +Gospels, in the writings of the Fathers, in mediæval chronicles, in modern legends of Saints, and one sees the force of a remark by an eminent German theologian: "The critical acumen of Niebuhr was, as is admitted, inferior to that of @@ -5649,7 +5610,7 @@ witness of me, that the Father hath sent me." As such Nicodemus received them: "We know that Thou art a teacher come from God: for no man can do these miracles that Thou doest, except God be with him." As such the poor blind man -regarded them in that exquisite piece of <i>naïveté</i>, in which he +regarded them in that exquisite piece of <i>naïveté</i>, in which he says, "Why herein is a marvellous thing, that ye know not from whence He is, and yet He hath opened mine eyes." As it is reasonable, in the case of an ambassador, to refer to his @@ -5827,7 +5788,7 @@ crown on the head of other proofs. At the same, time it should be observed, that their pertinency as proofs remains unaltered. They are not less true for being old. They are as good witnesses now as they were eighteen centuries ago. -What was done by Julius Cæsar, what was done by Alexander +What was done by Julius Cæsar, what was done by Alexander the Great, as it appears on record, is still as valid an indication as ever, of the genius and prowess which the men possessed. So, what Jesus did, as we find it recorded in @@ -6058,7 +6019,7 @@ Him whose ways are past finding out: some will say that that which Christians believe to be the development of His purposes and the revelation of His person is inconsistent with their conceptions of God, and so will reject it: others -will hesitate to reject on <i>à priori</i> grounds that which, to say +will hesitate to reject on <i>à priori</i> grounds that which, to say the least, admits of a strong argument in its favour, but will confess that they feel the difficulties which have been urged against the creed of Christendom; and with regard to that @@ -6178,7 +6139,7 @@ all this, however, it may be worth while to remark, first, that Jesus Christ expressly connected Himself with all that had gone before, saying that He "came not to destroy, but to fulfil;" and secondly, that He, like Moses and Abraham -before Him, founded an ἐκκλησία [Greek: ekklêsia], or church, as a depository +before Him, founded an ἐκκλησία [Greek: ekklêsia], or church, as a depository of the fortunes of mankind, only with this difference or extension of principle, that whereas the church of Abraham was a family, and the church of Moses was a nation, @@ -6364,7 +6325,7 @@ to imagine the music of Haydn set to any other description of the creative work; but undoubtedly it is not scientific, and, what is more, it is not Scriptural. Chateaubriand no more got his picture of creation from the Book of Genesis -than Ernest Rénan got his picture of Jesus Christ from +than Ernest Rénan got his picture of Jesus Christ from the four Gospels; and that there may be no mistake about this latter point, let me ask you to observe that the most marked and salient feature of the Bible picture of creation is @@ -6475,7 +6436,7 @@ scenes presented by the earth to the eye which should have witnessed the whole of the changes; but whatever may have been the nature of the changes, this conclusion is inevitable, namely, that there has been a progression of some kind -from the fluidity of the primæval dead revolving mass to +from the fluidity of the primæval dead revolving mass to the inhabited world of this nineteenth century; it matters not for my argument whether the progression, so far as animal life is concerned, has been due to natural selection, @@ -6508,7 +6469,7 @@ the progenitors of man must have been aquatic in their habits." And lastly, "the most ancient progenitors in the kingdom of the Vertebrata, at which we are able to obtain<span class="pagenum"><a name="Page_254" id="Page_254">254</a></span> an obscure glance, apparently consisted of a group of marine -animals resembling the larvæ of existing ascidians." This is +animals resembling the larvæ of existing ascidians." This is certainly a somewhat alarming conclusion; looking however to the <i>ascent</i> (for so I think it ought to be called) rather than the <i>descent</i>, it would seem to be the view of some of our @@ -6522,8 +6483,8 @@ birds, and reptiles, were derived from either of the two lower vertebrate classes, namely, amphibians and fishes." However, once get to the mammals, and all difficulty ceases: the Monotremata produced the Marsupials; these the placental -Mammals: thus we come to the Lemuridæ, and from -them the interval is not great to the Simiadæ; the Simiadæ +Mammals: thus we come to the Lemuridæ, and from +them the interval is not great to the Simiadæ; the Simiadæ branched off into two great stems,—the New World and Old World Monkeys; and "from the latter at a remote period, <i>Man</i>, the wonder and glory of the universe, <span class="locked">proceeded."<a name="FNanchor_65" id="FNanchor_65" href="#Footnote_65" class="fnanchor">65</a></span> @@ -6774,7 +6735,7 @@ the verge or outskirts of the historic field, on the debatable ground between Science and History, I do not on the present occasion profess to deal. Questions as to the origin of man, whether by development or by direct creation, whether -from one pair or from more; questions as to his primæval +from one pair or from more; questions as to his primæval condition, his possession from the first of the faculty of speech, his original savagery or civilisation, and the like, lie (I think) beyond the domain of history proper, belonging @@ -6911,7 +6872,7 @@ Persian Gulf. These kings act under the presidency of a monarch, called Chedorlaomer (or Chedor-lagomer), who is stated to be "king of Elam." Now till very recently there was no profane evidence that Elam—which is not Persia, as many have -supposed, but Elymaïs or Susiana, the country between Babylonia +supposed, but Elymaïs or Susiana, the country between Babylonia and Persia—had ever been an independent state, much less a powerful kingdom, and still less one that at so remote a date could have exercised suzerainty over so many and such @@ -7199,7 +7160,7 @@ incredulity, as to the former of these attacks, impossible. The analysis has thrown a flood of light on what was previously obscure in the scriptural narrative. It has shown that Shishak went up, not so much with any extensive -scheme of conquest, as to settle his <i>protegé</i>, Jeroboam, in his +scheme of conquest, as to settle his <i>protegé</i>, Jeroboam, in his kingdom, where he was in great danger from the Levitical<span class="pagenum"><a name="Page_285" id="Page_285">285</a></span> and Canaanite towns not being in his hands. These Shishak reduced and made over to Jeroboam, thus giving him a firm @@ -7368,7 +7329,7 @@ Daniel twice marks very strongly the subordinate position of the Medes, stating in one <span class="locked">place<a name="FNanchor_91" id="FNanchor_91" href="#Footnote_91" class="fnanchor">91</a></span> that Darius the Mede "<i>received</i> the kingdom"—<i>i.e.</i>, was given it by another; and further declaring that he "<i>was made king</i> over the -nation of the Chaldæans,"<a name="FNanchor_92" id="FNanchor_92" href="#Footnote_92" class="fnanchor">92</a> using in this case an expression +nation of the Chaldæans,"<a name="FNanchor_92" id="FNanchor_92" href="#Footnote_92" class="fnanchor">92</a> using in this case an expression which distinctly implies that he derived his position from some superior authority, which made him <span class="locked">king.<a name="FNanchor_93" id="FNanchor_93" href="#Footnote_93" class="fnanchor">93</a></span> <span class="pagenum"><a name="Page_292" id="Page_292">292</a></span> @@ -7604,7 +7565,7 @@ made" sometimes has.</p> <p><span class="pagenum"><a name="Page_301" id="Page_301">301</a></span> Again, it has been said that St. Luke erred in stating that Lysanias was tetrarch of Abilene (iii. 1) in the fifteenth year -of the reign of Tiberius Cæsar.<a name="FNanchor_102" id="FNanchor_102" href="#Footnote_102" class="fnanchor">102</a> Lysanias, it is said, died +of the reign of Tiberius Cæsar.<a name="FNanchor_102" id="FNanchor_102" href="#Footnote_102" class="fnanchor">102</a> Lysanias, it is said, died sixty years previously; and St. Luke has ignorantly made him alive, being deceived by the fact that Abilene continued to be called "the Abilene of Lysanias," after its former @@ -7638,7 +7599,7 @@ in the fifteenth of Tiberius.</p> <p>I know of no other cavil against the historical accuracy of the New Testament, that I can regard as worthy of being dignified with the name of difficulty. It has been -denied that any decree ever went out from Cæsar Augustus, +denied that any decree ever went out from Cæsar Augustus, that all the world should be <span class="locked">taxed,<a name="FNanchor_104" id="FNanchor_104" href="#Footnote_104" class="fnanchor">104</a></span> but as Savigny, the best authority on Roman antiquities, holds the contrary to be certain, this denial need not detain us. It has been @@ -7657,7 +7618,7 @@ differences such as may be reconciled by natural and probable suppositions. The entire result of the searching criticism, whereto the historical character of the New Testament has been exposed, has been to show that not only -the general narrative, but all its minutiæ, are trustworthy. +the general narrative, but all its minutiæ, are trustworthy. No evangelist has been convicted of error in respect of any historical statements. Where a shallow learning and a defective knowledge of the records of the past have led men @@ -7762,7 +7723,7 @@ to invent a critical apparatus to destroy the credibility<span class="pagenum">< of the Gospels; and, secondly, to propound a theory which shall account for the origin of the Church on principles purely human. The solution propounded is the mythical -and Tübingen theories.</p> +and Tübingen theories.</p> <p>This critical apparatus keeps two aims in view,—first, to prove the existence of statements in the Gospels at variance @@ -7990,7 +7951,7 @@ alternative between their being the words of Herod or a<span class="pagenum"><a forgery. "It is John," says he, "whom I beheaded: he is risen from the dead, and therefore mighty works do show forth themselves in him." Our version spoils the force of -the last words—αἱ δυνάμεις ἐνεργοῦσιν ἐν αὐτῷ [Greek: hai dunameis energousin en autô]—which, +the last words—αἱ δυνάμεις ἐνεργοῦσιν ἐν αὐτῷ [Greek: hai dunameis energousin en autô]—which, rendered literally, are, "The powers energize in him." This is certainly a most singular expression, and one open to a strong suspicion of forgery; for how could the followers @@ -7998,7 +7959,7 @@ of Jesus have got hold of the very words of an utterance of Herod spoken in the retirement of the palace?</p> <p>But besides all this, the words αἱ δυνάμεις ἐνεργοῦσιν ἐν αὐτῷ [Greek: hai dunameis energousin -en autô] plainly imply that it was the general idea +en autô] plainly imply that it was the general idea that a large number of miracles had been wrought by our Lord. My opponents suppose that the historic Jesus only attempted to work miracles in a very few questionable @@ -8148,7 +8109,7 @@ of one who had an historical existence, is a rational account of its origin. But as these Schools deny their historical character, they are bound to tell us how the portraiture got there. The only answers which they propound are the -mythic and Tübingen theories.</p> +mythic and Tübingen theories.</p> <p><span class="pagenum"><a name="Page_324" id="Page_324">324</a></span> According to these theories, a good and holy Jew, who had @@ -8246,7 +8207,7 @@ were floating on the surface of the Christian Church.</p> <p>It is impossible to deny that the Jesus of the Evangelists is an immeasurably finer conception than either the Prometheus -of Æschylus, which exhibits the divine in suffering, +of Æschylus, which exhibits the divine in suffering, or the Macbeth or Hamlet of Shakspeare. Each of these characters is distinguished by a unity of conception which proves that as characters they are the creation of a single @@ -8315,7 +8276,7 @@ position, and see how it will work.</p> <p>If the Jesus of the Evangelists be a development, it is evident that it must have had a starting-point. This could have been none other than the atmosphere of thought and -feeling which existed in Judæa during the first thirty years of +feeling which existed in Judæa during the first thirty years of the first <span class="locked">century.<a name="FNanchor_108" id="FNanchor_108" href="#Footnote_108" class="fnanchor">108</a></span> But none more firmly profess their belief in the reign of law in the world of mind and matter than those @@ -8438,7 +8399,7 @@ only slight improvements, from age to age. I quote only two examples, the modern French and Germans. How strikingly like are certain portions of the character of the former, to the picture of the Gauls given in the pages of<span class="pagenum"><a name="Page_335" id="Page_335">335</a></span> -Cæsar; or to the descriptions of the same race inhabiting a +Cæsar; or to the descriptions of the same race inhabiting a distant region which the great apostle has drawn in the Epistle to the Galatians. We may still read the general outline of the character of the German race in the pages of @@ -8786,7 +8747,7 @@ suffering? If my hearers are not aware of the difficulties which would have attended the solution of these and kindred questions, I advise them to study the creation of the great Grecian dramatist, the Prometheus Vinctus of -Æschylus, and compare it with the Jesus of the Gospels. I +Æschylus, and compare it with the Jesus of the Gospels. I am sure that correct taste will pronounce that the creation<span class="pagenum"><a name="Page_348" id="Page_348">348</a></span> of the fishermen of Galilee utterly transcends that of the genius of the great tragedian.</p> @@ -9226,7 +9187,7 @@ of the latter date, these four Epistles had been written ten years before the Apostle Paul died; that is to say, they were all written before the end of <span class="smcap smaller">A.D.</span> 58. Festus probably succeeded Felix in the year of our Lord 60. But Paul -had been two years a prisoner at Cæsarea, when Festus came +had been two years a prisoner at Cæsarea, when Festus came into the <span class="locked">province;<a name="FNanchor_113" id="FNanchor_113" href="#Footnote_113" class="fnanchor">113</a></span> and these letters were written while he was still at liberty. We have, then, in St. Paul's Epistles, by which we mean always and exclusively these particular @@ -10894,7 +10855,7 @@ obedience to His sovereignty, and promised them peace in their hearts here and happiness in His home hereafter. It is a matter of perfect indifference to my present argument whether you acknowledge that this preaching was accompanied -with miracles or not. If it was, then <i>cadit quæstio</i>. +with miracles or not. If it was, then <i>cadit quæstio</i>. Probably no one in this company will say, as the Jews said<span class="pagenum"><a name="Page_434" id="Page_434">434</a></span> and as some of the heathens said, that those miracles were due to Satanic agency. If there were miracles therefore, @@ -10939,9 +10900,9 @@ were silent, the heathen altars were deserted, the heathen philosophers were changed to Christians; Christian presbyters ministered where heathen priests had sacrificed; Christian orators spoke where heathen advocates had pleaded; -Christian judges decreed justice in the seats of the prætors +Christian judges decreed justice in the seats of the prætors and the proconsuls; a Christian Emperor sat upon the -throne of the Cæsars. It is so still; the great bulk of the +throne of the Cæsars. It is so still; the great bulk of the civilized world still retains, and professes to be guided by, laws, customs, and morals, which are really drawn from the teaching of Jesus Christ.</p> @@ -11222,7 +11183,7 @@ opened asylums to those who fled from their master's cruelty; declared the enfranchisement of the serf a work acceptable to God. The abolition of domestic slavery was one of the most important duties incumbent on the -missionary energies of the mediæval <span class="locked">Church."<a name="FNanchor_149" id="FNanchor_149" href="#Footnote_149" class="fnanchor">149</a></span> It is sad, +missionary energies of the mediæval <span class="locked">Church."<a name="FNanchor_149" id="FNanchor_149" href="#Footnote_149" class="fnanchor">149</a></span> It is sad, indeed, to think how the plague of slavery again broke out on the discovery of the West Indies and of America—slavery, too, in one of its most revolting and @@ -11493,7 +11454,7 @@ Reformation. The way was opened by representative men. Grotius, who combined in a most remarkable degree the accurate and profound learning and the clear dispassionate judgment characteristic of his countrymen, produced -the first complete treatise, "<i>De Veritate Christianæ +the first complete treatise, "<i>De Veritate Christianæ Religionis</i>," soon adopted as the standard work by Protestants, translated into every language of Europe, and by our own Pocock into Arabic, for the use of the East. @@ -11720,7 +11681,7 @@ living and ever-present Teacher of man. The inquirer will certainly do this if he feels the same moral wants, and experiences the same moral difficulties and perplexities which beset the most thoughtful heathen before the coming -of this Man; feelings well expressed in the Phædo of Plato +of this Man; feelings well expressed in the Phædo of Plato by Simmias, a good representative of sturdy, even sceptical, but thoroughly honest seekers after truth. These are his words: "It seems to me, Socrates, as probably to you also, @@ -11780,7 +11741,7 @@ in the New Testament, without years of laborious preparation. I will add, no prudent man at all conversant with the history of criticism would accept assertions, however confident, of critics whose known and avowed prepossessions -would make it <i>à priori</i> certain that they would be averse +would make it <i>à priori</i> certain that they would be averse to the acceptance of documents which, if genuine, supply substantial grounds for belief in supernatural works and a supernatural Person.</p> @@ -11813,10 +11774,10 @@ show the cogency of the reasons which overcame deep-seated<span class="pagenum"> prejudices; but it is sufficient for our immediate purpose to argue <i>ex concessis</i>. If we take at first those books only which the severest critics, with the exception of certain scholars -of the Tübingen school hold to be indisputable, we have +of the Tübingen school hold to be indisputable, we have Christ before us, the characteristics of His Personality, the cardinal events of His life, the subject matter of His teaching. -Even Keim and Rénan admit that His mark is unmistakably +Even Keim and Rénan admit that His mark is unmistakably stamped upon those discourses to which every inquirer will naturally turn at once, when he seeks to know what Jesus taught.</p> @@ -11877,7 +11838,7 @@ lives of Jesus are written under some kind of prepossession, and convey impressions which, however fair and honest they may be, have a strong colouring of personal feelings. Doubtless by such lives as those by Neander, Baumgarten, -Pressensé, not to speak of the "Ecce Homo," a student +Pressensé, not to speak of the "Ecce Homo," a student may have his attention drawn to traits which he might otherwise fail to appreciate: but I believe that, until the mind is saturated with the truth set forth with all plainness @@ -11891,8 +11852,8 @@ works in which the false infinitely preponderates over the true; and if you once go outside of the Gospels for aid in the natural attempt to gain an independent position as an impartial inquirer, you may entangle yourself in the subtle -webs of sophistry, such as are woven by Rénan, Keim, -or Strauss. Speaking indeed of Pressensé's work on our +webs of sophistry, such as are woven by Rénan, Keim, +or Strauss. Speaking indeed of Pressensé's work on our Saviour's life, which, on the whole, approaches most nearly to a faithful and complete portraiture, a friend remarkable for sound strong sense remarked to me that a careful perusal @@ -12059,8 +12020,8 @@ and teaching were wholly uninfluenced by revelation, and because they severally represent the highest development of pre-Christian character: Buddha, Confucius, and Socrates. Of two I have already spoken, and will now simply refer -you to the clear and impartial accounts given by Ampère, -Francke, and Barthélemi St. Hilaire, to justify my statement, +you to the clear and impartial accounts given by Ampère, +Francke, and Barthélemi St. Hilaire, to justify my statement, that although, as might be expected, in some points of their moral teaching and in their spiritual aspirations they bear a true resemblance to Him in whom human nature @@ -12140,7 +12101,7 @@ says <span class="locked">deliberately,<a name="FNanchor_164" id="FNanchor_164" be proved to have believed in the immortality of the soul." His speculations concerning a future state of retribution, recorded doubtless with a considerable admixture of Platonism -in the Phædo, are deeply interesting; but they are +in the Phædo, are deeply interesting; but they are speculations only, resting partly on grounds of which he recognises the insufficiency, or of which we cannot doubt the unsoundness. Socrates gave what he found. He sought @@ -12227,7 +12188,7 @@ interpretations, the old applications of the law. Of all disqualifications for the office of a scribe, the most fatal would be independence of spirit, originality of thought or feeling. Many sayings of the Rabbis express this principle with the -utmost <i>naïveté</i>: <i>e.g.</i>, "A scribe will have no portion in the +utmost <i>naïveté</i>: <i>e.g.</i>, "A scribe will have no portion in the world to come, even should he be faithful to the law of God, and full of good works, if his teaching be not wholly in accordance with tradition." Our Lord's charge against them, @@ -13153,7 +13114,7 @@ opinion there quoted.</p></div> <div class="footnote"> -<p><a name="Footnote_14" id="Footnote_14" href="#FNanchor_14" class="fnanchor">14</a> Janet refers to Nysten's Dictionnaire de Médecine, etc., by Littré +<p><a name="Footnote_14" id="Footnote_14" href="#FNanchor_14" class="fnanchor">14</a> Janet refers to Nysten's Dictionnaire de Médecine, etc., by Littré and Robin.</p></div> <div class="footnote"> @@ -13412,7 +13373,7 @@ John Sheppard. A work less known than it deserves to be.</p></div> <div class="footnote"> -<p><a name="Footnote_46" id="Footnote_46" href="#FNanchor_46" class="fnanchor">46</a> Celsus in Orig., L. i., § 28.</p></div> +<p><a name="Footnote_46" id="Footnote_46" href="#FNanchor_46" class="fnanchor">46</a> Celsus in Orig., L. i., § 28.</p></div> <div class="footnote"> @@ -13429,9 +13390,9 @@ passages, Lardner's Credibility, vii. 225, 442, 627.</p></div> <div class="footnote"> -<p><a name="Footnote_50" id="Footnote_50" href="#FNanchor_50" class="fnanchor">50</a> That Rénan should treat the Resurrection of Lazarus as a pious +<p><a name="Footnote_50" id="Footnote_50" href="#FNanchor_50" class="fnanchor">50</a> That Rénan should treat the Resurrection of Lazarus as a pious fraud, and the one moral blot in the story of Christ, is the greatest -literary, as well as moral, blot in his "Vie de Jésus." See Hutton's +literary, as well as moral, blot in his "Vie de Jésus." See Hutton's Essays, i., 297.</p></div> <div class="footnote"> @@ -13471,7 +13432,7 @@ Lectures," 200.</p></div> <p><a name="Footnote_59" id="Footnote_59" href="#FNanchor_59" class="fnanchor">59</a> Dorner, in his <i>Person of Christ</i> (Clark's Trans.), ii. 254, dwells upon this subject as unfolded by Athanasius. See also Athanasius' third -discourse against the Arians, § 32.</p></div> +discourse against the Arians, § 32.</p></div> <div class="footnote"> @@ -13643,7 +13604,7 @@ Hell, Travels, p. 227, E. T.</p></div> <div class="footnote"> -<p><a name="Footnote_88" id="Footnote_88" href="#FNanchor_88" class="fnanchor">88</a> Von Lengerke, "Das Buch Daniel; Einleitung," § 13; p. lxiii. "De +<p><a name="Footnote_88" id="Footnote_88" href="#FNanchor_88" class="fnanchor">88</a> Von Lengerke, "Das Buch Daniel; Einleitung," § 13; p. lxiii. "De Wette, Einleitung in d. Abte Testament," p. 225, a; Davison, "Introduction to the Old Testament," vol. iii. pp. 174–192.</p></div> @@ -13698,11 +13659,11 @@ but really the Hebrew equivalent of the Persian <i>khshatrapa</i>, "satraps."</p <div class="footnote"> -<p><a name="Footnote_101" id="Footnote_101" href="#FNanchor_101" class="fnanchor">101</a> Strauss, "Leben Jesu," § 32.</p></div> +<p><a name="Footnote_101" id="Footnote_101" href="#FNanchor_101" class="fnanchor">101</a> Strauss, "Leben Jesu," § 32.</p></div> <div class="footnote"> -<p><a name="Footnote_102" id="Footnote_102" href="#FNanchor_102" class="fnanchor">102</a> Strauss, "Leben Jesu," § 44.</p></div> +<p><a name="Footnote_102" id="Footnote_102" href="#FNanchor_102" class="fnanchor">102</a> Strauss, "Leben Jesu," § 44.</p></div> <div class="footnote"> @@ -13710,11 +13671,11 @@ but really the Hebrew equivalent of the Persian <i>khshatrapa</i>, "satraps."</p <div class="footnote"> -<p><a name="Footnote_104" id="Footnote_104" href="#FNanchor_104" class="fnanchor">104</a> Strauss, L. J. § 32.</p></div> +<p><a name="Footnote_104" id="Footnote_104" href="#FNanchor_104" class="fnanchor">104</a> Strauss, L. J. § 32.</p></div> <div class="footnote"> -<p><a name="Footnote_105" id="Footnote_105" href="#FNanchor_105" class="fnanchor">105</a> Ibid. § 34.</p></div> +<p><a name="Footnote_105" id="Footnote_105" href="#FNanchor_105" class="fnanchor">105</a> Ibid. § 34.</p></div> <div class="footnote"> @@ -13948,13 +13909,13 @@ the existence of God and the Incarnation.</p></div> <div class="footnote"> <p><a name="Footnote_153" id="Footnote_153" href="#FNanchor_153" class="fnanchor">153</a> Pascal, "Fragmens d'une Apologie du Christianisme," in the 2nd -vol. of "Pensées du Blaise Pascal." Paris, 1814.</p></div> +vol. of "Pensées du Blaise Pascal." Paris, 1814.</p></div> <div class="footnote"> -<p><a name="Footnote_154" id="Footnote_154" href="#FNanchor_154" class="fnanchor">154</a> Luthardt (Apologetische Vorträge, in two parts), presents in a form +<p><a name="Footnote_154" id="Footnote_154" href="#FNanchor_154" class="fnanchor">154</a> Luthardt (Apologetische Vorträge, in two parts), presents in a form peculiarly adapted for general readers, a very complete survey both of -the internal and external evidences. Steinmeyer, Apologetische Vorträge, +the internal and external evidences. Steinmeyer, Apologetische Vorträge, in three parts, discusses the historical evidence for the miracles, the death and the resurrection of our Lord, with special reference to the latest criticisms. Delitzsch's System der Christlichen Apologetik is of a @@ -13973,21 +13934,21 @@ counterfeit.</p></div> <div class="footnote"> <p><a name="Footnote_156" id="Footnote_156" href="#FNanchor_156" class="fnanchor">156</a> The most interesting and accessible accounts of this man are given -by M. Barthélemi S. Hilaire, "Le Bonddha et sa Religion;" and by -M. Ampère, in "La Science et les Lettres en Orient." Siddartha lived +by M. Barthélemi S. Hilaire, "Le Bonddha et sa Religion;" and by +M. Ampère, in "La Science et les Lettres en Orient." Siddartha lived about the end of the seventh century, <span class="smcap smaller">B.C.</span> The name "Sakya Monni" is an appellative, meaning the monk or hermit of the Sakyas, the royal race to which he belonged. The true end of all philosophy and religion -in his system is to enter into Nirvana, <i>i.e.</i> (according to M. Eugène +in his system is to enter into Nirvana, <i>i.e.</i> (according to M. Eugène Burnouf, the highest authority on this subject), the complete annihilation, not only of the material elements of existence, but also, and more specially, of the thinking principle. In this view the majority of Oriental scholars agree; the few who differ, as Colebrook does, identify Nirvana with an endless and dreamless sleep. See M. S. Hilaire, l.c., p. 133. -M. Ampère (p. 215) thus characterizes the system, "La fin suprème de -l'homme â été de perdre le sentiment de son moi, de renoncer à sa -liberté, de s'élever au dessus des affections les plus pures, d'arriver à -un état, où il ne restât plus que le <i>vide</i>."</p></div> +M. Ampère (p. 215) thus characterizes the system, "La fin suprème de +l'homme â été de perdre le sentiment de son moi, de renoncer à sa +liberté, de s'élever au dessus des affections les plus pures, d'arriver à +un état, où il ne restât plus que le <i>vide</i>."</p></div> <div class="footnote"> @@ -13999,7 +13960,7 @@ to natural reason, and the rule is observance of the <i>via media</i>, with due regard to times and circumstances. In one passage, ccxi., iv., Confucius says a man of strong virtue goes beyond this <i>via media</i> which prescribes indifference and exact conformity to natural law. For a just appreciation -of the Confucian system, the reader may consult M. Ampère, +of the Confucian system, the reader may consult M. Ampère, "La Science et les Lettres en Orient," p. 98 ff.</p></div> <div class="footnote"> @@ -14014,7 +13975,7 @@ further on.</p></div> <div class="footnote"> -<p><a name="Footnote_160" id="Footnote_160" href="#FNanchor_160" class="fnanchor">160</a> Romans, Corinthians, and Galatians, accepted by all the Tübingen +<p><a name="Footnote_160" id="Footnote_160" href="#FNanchor_160" class="fnanchor">160</a> Romans, Corinthians, and Galatians, accepted by all the Tübingen School. (See Mr. Leathes' lecture.)</p></div> <div class="footnote"> @@ -14043,7 +14004,7 @@ p. 482, and compare p. 555).</p></div> <p><a name="Footnote_164" id="Footnote_164" href="#FNanchor_164" class="fnanchor">164</a> See the preface to the Republic, in vol. ii. Compare also the words of Socrates on his trial (p. 40 in the Greek, vol. i., p. 354, Jowett); they probably represent his views more truly than the brilliant speculations -in the Phædo. One alternative which he seems disposed to accept, +in the Phædo. One alternative which he seems disposed to accept, viz., that death may be "a sleep like the sleep of him who is undisturbed by dreams," resembles very nearly the Nirvana of Buddhism.</p></div> @@ -14063,16 +14024,16 @@ system of St. Paul, attempts which seem passing strange on the part of critics who accept him as a thoroughly truthful man, nay, as an inspired apostle, and who must know that he makes the resurrection the very centre or foundation of his teaching. Even Hegel, the very Corypheus -of idealism, declares "Die Auferstehung gehört wesentlich dem Glauben +of idealism, declares "Die Auferstehung gehört wesentlich dem Glauben an;" <i>i.e.</i>, the resurrection belongs essentially to the faith. See "Die Philosophie der Religion," p. 300. In a note on the same page, Hegel shows that he takes it as a real objective event: "wie alles -Bisherige in der Weise der Wirklichkeit für das unmittelbare Bewusstsein +Bisherige in der Weise der Wirklichkeit für das unmittelbare Bewusstsein zur Erscheinung gekommen, so auch diese Erhebung."</p></div> <div class="footnote"> -<p><a name="Footnote_167" id="Footnote_167" href="#FNanchor_167" class="fnanchor">167</a> Christian Dogmatics, § 63. (Clark.)</p></div> +<p><a name="Footnote_167" id="Footnote_167" href="#FNanchor_167" class="fnanchor">167</a> Christian Dogmatics, § 63. (Clark.)</p></div> </div> @@ -14161,19 +14122,19 @@ subjects. <p> Ravaisson, after giving a brief account of Herbert Spencer's opinion, goes on to say: "Comment il y a, au fond de toute connaissance, un -absolu, auquel correspond, comme son opposé, le relatif, c'est ce qu'établissait, -il y a plus de vingt siècles, contre une doctrine déjà régnante -alors de relativité et de mobilité universelles, la dialectique platonicienne,<span class="pagenum"><a name="Page_533" id="Page_533">533</a></span> -qui fraya le chemin à la metaphysique. Elle faisait plus: elle montrait +absolu, auquel correspond, comme son opposé, le relatif, c'est ce qu'établissait, +il y a plus de vingt siècles, contre une doctrine déjà régnante +alors de relativité et de mobilité universelles, la dialectique platonicienne,<span class="pagenum"><a name="Page_533" id="Page_533">533</a></span> +qui fraya le chemin à la metaphysique. Elle faisait plus: elle montrait que par cet absolu seul les relations sont intelligibles, parce qu'il est la -mesure par laquelle seule nous les estimons. La métaphysique, entre +mesure par laquelle seule nous les estimons. La métaphysique, entre les mains de son immortel fondateur, fit davantage encore: elle montra que cet absolu, par lequel l'intelligence mesure le relatif, est l'intelligence -même. C'est ce que redisait Leibniz, lorsque, à cette assertion, -renouvelée de la scolastique par Locke, qu'il n'était rien dans l'intelligence -qui d'abord n'eût été dans le sens, il répondait: "sauf l'intelligence," +même. C'est ce que redisait Leibniz, lorsque, à cette assertion, +renouvelée de la scolastique par Locke, qu'il n'était rien dans l'intelligence +qui d'abord n'eût été dans le sens, il répondait: "sauf l'intelligence," et que, avec Aristote, il montrait dans l'intelligence la mesure -supérieure du sens."—<i>Rapport</i>, p. 66. +supérieure du sens."—<i>Rapport</i>, p. 66. </p> <p> Ravaisson then gives interesting extracts from Sophie St. Germain, @@ -14181,10 +14142,10 @@ and proceeds to show how Comte, without admitting any self-contemplating intelligence, and thus inferring the possibility of an Absolute, did in fact pursue the idea of Unity, and extended this idea to the universe,—a principle which, if fully grasped, must be fatal to Positive views. -"D'accord maintenant avec Platon, Aristote, Leibniz, il déclarait que -l'ensemble étant le resultat et l'expression d'une certaine unité, à laquelle -tout concourt et se co-ordonne et qui est le but où tout marche, c'est -dans cette unité, c'est dans le but, c'est dans la fin ou cause finale qu'est +"D'accord maintenant avec Platon, Aristote, Leibniz, il déclarait que +l'ensemble étant le resultat et l'expression d'une certaine unité, à laquelle +tout concourt et se co-ordonne et qui est le but où tout marche, c'est +dans cette unité, c'est dans le but, c'est dans la fin ou cause finale qu'est le secret de l'organisme."—<i>Rapport</i>, p. 76. </p> <p> @@ -14212,14 +14173,14 @@ and more particularly for the results to natural theology. </p> <p> The following German sketch of an evolution-philosophy may not be -without interest:—"Vermöge einer ewigen Kreisbewegung entstehen -als Verdichtungen der Luft unzählige Welten, himmlische Gottheiten, -in deren Mittelpunkt die cylinderförmige Erde ruht, unbewegt wegen +without interest:—"Vermöge einer ewigen Kreisbewegung entstehen +als Verdichtungen der Luft unzählige Welten, himmlische Gottheiten, +in deren Mittelpunkt die cylinderförmige Erde ruht, unbewegt wegen des gleichen Abstandes von allen Punkten der Himmelskugel. Die Erde -hat sich aus einem unsprünglich flüssigen Zustande gebildet. Aus dem -Feuchten sind unter dem Einfluss der Wärme in stufenweise Entwickelung +hat sich aus einem unsprünglich flüssigen Zustande gebildet. Aus dem +Feuchten sind unter dem Einfluss der Wärme in stufenweise Entwickelung die lebenden Wesen hervorgegangen. Auch die Landthiere waren -anfangs fischartig und haben erst mit der Abtrocknung der Erdoberfläche +anfangs fischartig und haben erst mit der Abtrocknung der Erdoberfläche ihre jetzige Gestalt gewonnen. Die Seele soll Anaximander als luftartig bezeichnet haben." </p> @@ -14227,7 +14188,7 @@ luftartig bezeichnet haben." Anaximander of Miletus was born about <span class="smcap smaller">B.C.</span> 610. Consequently he ranks early among European theorizers on development. The extract is from Ueberweg's Grundriss, t. 1, p. 40. Cf. Plutarch de Placit. v. -19, and Sympos viii. qu. 8, with Euseb. Præp. Evang. i. 8.</p></div> +19, and Sympos viii. qu. 8, with Euseb. Præp. Evang. i. 8.</p></div> <div class="footnote"> @@ -14328,7 +14289,7 @@ of ignorance. We are so far from knowing what constitutes the thing we call matter, or what the entity we feel within us—our soul or mind—really is, that we cannot tell how they act and react on each other. We fail in tracing our own sensations from their outward antecedents -to their impression on our consciousness; and, <i>vice versâ</i>, we +to their impression on our consciousness; and, <i>vice versâ</i>, we cannot follow our energies from the springs of our volitions outward. While thus baffled, the longed-for unity floats before our inward eye like a dim vision of that intuitive faculty which pronounces subject and @@ -14343,7 +14304,7 @@ consciousness distinguishes and sometimes places in antagonism, may be<span clas treated as equivalents, and be resolved into each other interchangeably. For example, we have been apt to reverence those who suffered the loss of all things rather than accept the Expedient as the Right, and who died -resolute in disallowing the rule of policy to be pleaded <i>in foro conscientiæ</i>. +resolute in disallowing the rule of policy to be pleaded <i>in foro conscientiæ</i>. We have also in common parlance asserted a distinction between these two principles, while holding that the one claims the other for its assured attendant. Honesty, we said, is the best policy; and we never @@ -14394,7 +14355,7 @@ possible that volatile creatures unaccustomed to habits of reflection (some tribes of light-minded birds, for example) may find abstract ideas and declarative sentences a little difficult. Yet, after all, it need not be such a long step in the case of contemplative owls; and we may then -apply the old proverb, "Il n'y a que le premier pas qui coûte." At all +apply the old proverb, "Il n'y a que le premier pas qui coûte." At all events, the "Simious process," so successful in our world of fashion, will be likely to suffice with every well-disposed chimpanzee; the circle of knowledge will continually widen until the world of animals becomes @@ -14404,7 +14365,7 @@ of a new era by acknowledging </p> <div class="poetry-container"><div class="poetry"> -<span class="i0">"Omnia jam fient fieri quæ posse negabam;"<br /></span> +<span class="i0">"Omnia jam fient fieri quæ posse negabam;"<br /></span> </div></div> <p class="in0">or, still more conclusively, @@ -14459,7 +14420,7 @@ no longer.</p></div> <p><a name="Footnote_175" id="Footnote_175" href="#FNanchor_175" class="fnanchor">175</a> Mr. Darwin, in his "Descent of Man" (i. 201–206), enumerates the several stages through which man is supposed to have passed, of which the first stage is an imaginary "group of animals, resembling in many -respects the larvæ of our present Ascidians, which diverged into two +respects the larvæ of our present Ascidians, which diverged into two great branches—the one retrograding in development, and producing the present class of Ascidians, the other rising to the Vertebrata." He further describes these Ascidians as "hardly appearing like animals, and @@ -14475,7 +14436,7 @@ said to have consistency enough to merit the name even of a theory.</p></div> <p><a name="Footnote_176" id="Footnote_176" href="#FNanchor_176" class="fnanchor">176</a> If this struggle existed, it seems unaccountable that we do not find creatures in every stage of evolution. We must suppose that these -Ascidian larvæ existed by millions—at all events, many thousand species +Ascidian larvæ existed by millions—at all events, many thousand species of animals exist, all according to this theory, evolved from them; and, as many have failed and become our present Ascidians, and others were content to remain as they were, the number of possible starters in this @@ -14495,7 +14456,7 @@ apes occasionally use their arms like crutches: ... yet they move awkwardly, and much less securely than man" (Darwin, i. 143). Now the theory of revolution would require that, before men and monkeys separated from some common ancestor, their configuration was -the same. How and when did the hands become feet, or, <i>vice versâ</i>, +the same. How and when did the hands become feet, or, <i>vice versâ</i>, the feet hands?</p></div> <div class="footnote"> @@ -14707,381 +14668,6 @@ after their parent.</p> comma.</p> </div> - - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of Modern Skepticism, by C. J. 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