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ties... the greatest part whereof the Queene tooke of him, and promised him recompense for them, which she never performed; which was partly the cause that he concealed this garment from her during her life.' Thus it came to the Bodleian, where it is no longer to be found, although an 'ark of sweet-smelling wood' was prepared for its reception. This was a more worthy marvel than Guy Faux's lantern-still to be admired in the Picture Gallery. It was given to the University in 1639 by Robert Heywood, the son of a Justice Heywood' who assisted in search ing the cellars of the Parliament House, and arrested Faux with the lantern in his hand. It has a neighbour in a chair made from the wood of the Golden Hind, the ship in which Sir Francis Drake sailed round the world. It is hardly fair to number among similar curiosities the fragment of Charles the First's

waistcoat (so called) in which a New Testament exhibited in one of the glass cases is bound. More interesting, because certainly authentic, are the specimens of Queen Elizabeth's skill in embroidery. A New Testament which belonged to her is bound in a covering worked by herself, with various mottos-as "Celum patria,' 'Scopus vitæ Xpūs.' Another book, sent by her from Ashridge in 1644, to our most noble and vertuous Quene Katherin' (Katherine Parr), is embroidered with the Queen's initials, on a ground of blue silk.

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An annual speech, in honour of Sir Thomas Bodley, is still made 'in scholâ linguarum.' But it is little needed. His memorial will endure so long as Oxford stands where it does,' and while one stone of his great Library remains on another.

RICHARD JOHN KING.

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PEASANTRY OF THE SOUTH OF ENGLAND.-BY A WYKEHAMIST ..........

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THE WORKMEN OF PARIS DURING THE SIEGE.-BY J. DE BOUTEILLER 728 PRINCIPAL TULLOCH ON RATIONAL THEOLOGY AND CHRISTIAN

PHILOSOPHY

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THE COMING TRANSIT OF VENUS.-BY RICHARD A. PROCTOR, B.A.... 750

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FRASER'S MAGAZINE FOR MAY 1873

CONTAINS

LECTURES ON MR. DARWIN'S PHILOSOPHY OF LANGUAGE. — Br

PROFESSOR MAX MÜLLER.-FIRST LECTURE.

PEASANTRY OF THE SOUTH OF ENGLAND.-BY A WYKEHAMIST.

GÉRARD DE NERVAL.-BY A. LANG.

A NOTE OF INTERROGATION.-BY FLORENCE NIGHTINGALE.

OVER THE MARCHES OF CIVILISED EUROPE.

PRESENT ASPECTS OF THE LABOUR QUESTION.-BY AN ARTISAN.
VIENNA.-BY M. D. CONWAY.

ON THE REGENERATION OF SUNDAY.-BY F. W. NEWMAN.
THE JESUITS, AND THEIR EXPULSION FROM GERMANY.
BODLEY AND THE BODLEIAN.-BY RICHARD JOHN KING.

NOTICE TO CORRESPONDENTS.

Correspondents are desired to observe that all Communications must be addressed direct to the Editor.

Rejected Contributions cannot be returned.

FRASER'S MAGAZINE.

JUNE 1873.

LECTURES ON MR. DARWIN'S PHILOSOPHY OF LANGUAGE. BY PROFESSOR MAX MÜLLER.

SECOND LECTURE,

DELIVERED AT THE ROYAL INSTITUTION, MARCH 29, 1873.

we want to understand the

restorer of another empire, 'Il n'est

l'history of the Norman Conquest, pas parvenu, il est privé

the Reformation, the French Revolution, or any other great crisis in the political, religious, and social state of the world, we know that we must study the history of the times immediately preceding those momentous changes. Nor shall we ever understand the real character of a great philosophical crisis unless we have made ourselves thoroughly familiar with its antecedents. With out going so far as Hegel, who saw in the whole history of philosophy an unbroken dialectic evolution, it is easy to see that there certainly is a greater continuity in the history of philosophic thought than in the history of politics, and it therefore seemed to me essential to dwell in my first Lecture on the exact stage which the philosophical struggle of our century had reached before Mr. Darwin's publications appeared, in order to enable us to appreciate fully his historical position, not only as an eminent physiologist, but as the restorer of that great empire in the world of thought which claims as its founders the glorious names of Locke and Hume. It might indeed be said of Mr. Darwin what was once said of the

VOL. VII.NO. XLII. NEW SERIES.

The

philosophical empire of Locke and Hume had fallen under the blows of Kant's Criticism of Pure Reason. But the successors of Kant-Fichte, Schelling, and Hegel-disregarding the checks by which Kant had so carefully defined the legitimate exercise of the rights of Pure Reason, indulged in such flights of transcendent fancy, that a reaction became inevitable. First came the violent protest of Schopenhauer, and his exhortation to return to the old fundamental principles of Kant's philosophy. These, owing to their very violence, passed unheeded. Then followed a complete disorganisation of philosophic thought, and this led in the end to a desperate attempt to restore the old dynasty of Locke and Hume. During the years immediately preceding the publication of Darwin's Origin of Species (1860) and his Descent of Man, the old problems which had been discussed in the days of Berkeley, Hume, and Kant, turned up again in full force. We had to read again that sensuous impressions were the sole constituent elements of the human intellect; that general ideas were all developed sponta

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neously from single impressions; that the only difference between sensations and ideas was the faintness of the latter; that what we mean by substance is only a collection of particular ideas, united by imagination, and comprehended by a particular name; and that what we are pleased to call our mind, is but a delusion, though who the deluder is and who the deluded, would seem to be a question too indiscreet to ask.

But the principal assault in this struggle came from a new quarter. It was not to be the old battle over again, we were told; but the fight was to be carried on with modern and irresistible weapons. The new philosophy, priding itself, as all philosophies have done, on its positive character, professed to despise the endless argumentations of the schools, and to appeal for evidence to matter of fact only. Our mind, whether consisting of material impressions or intellectual concepts, was now to be submitted to the dissecting knife and the microscope. We were shown the nervous tubes, afferent and efferent, through which the shocks from without pass on to the sensitive and motive cells; the commissural tubes holding these cells together were laid bare before us; the exact place in the brain was pointed out where the messages from without were delivered; and it seemed as if nothing were wanting but a more powerful lens to enable us to see with our own eyes how, in the workshop of the brain, as in a photographic apparatus, the pictures of the senses and the ideas of the intellect were being turned out in endless variety.

And this was not all. The old stories about the reasoning of animals, so powerfully handled in the school of Hume, were brought out again. Innumerable anecdotes that had been told from the time of

Aelian to the days of Reimarus, were told once more, in order to show that the intellect of animals did not only match, but that in many cases it transcended the powers of the human intellect. One might have imagined oneself liv. ing again in the days of La Mettrie, who, after having published his work, Man, a Machine, followed it up by another work, Brutes, more than Machines. It is true there were some philosophers who protested energetically against reopening that question, which had been closed by common consent, and which certainly ought not to have been reopened by positive philosophers. For if there is a terra incognita which excludes all positive knowledge, it is the mind of animals. We may imagine anything we please about the inner life, the motives, the foresight, the feelings and aspirations of animals—we can know absolutely nothing. How little analogy can help us in interpreting their acts is best proved by the fact, that a philosopher like Descartes could bring himself to consider animals as mere machines, while Leibniz was unwilling to deny to them the possession of immortal souls. We need not wonder at such discrepancies, considering the nature of the evidence. What can we know of the inner life of a mollusc? We may imagine that it lives in total darkness, that it is hardly more than a mass of pulp; but we may equally well imagine that, being free from all the disturbances produced by the impressions of the senses, and out of the reach of all those causes of error to which man is liable, it may possess a much truer and deeper insight into the essence of the Absolute, a much fuller apprehension of eternal truths than the human soul. It may be so, or it may not be so, for there is no limit to an anthropomorphic interpretation of the life of animals. But

1 Hume, Treatise on Human Nature, book'i. sec. i. p. 33.

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