(33) Stahl, Fundamente einer christlichen Philosophie, P. vii.

(34) Compare Fabri, Briefe gegen Materialismus, p.

163.

(35) Pasc. Pens. ii. 347 (186). Also the next sentence, Que si les choses naturelles la surpassent, que dira-t-on des surnaturelles? Hamann's saying in Hettinger, p. 419. Compare also the whole of Hamann's introduction to his Biblischen Betrachtungen, i. 15-63, and i. 103. The further reason penetrates, the thicker is the labyrinth in which she is lost.'

(36) Fechner, Die drei Motive und Gründe des Glaubens, p. 4. With the former comp. Nicolas iv. 419.

(37) Gespräche mit Eckermann, i. 227.

(38) Compare Hettinger, p. 445; also Bacon, De augment scientia, x. 1: Modo animus ad amplitudinem mysteriorum pro modulo suo dilatetur, non mysteria ad angustias animi constringantur.'

(39) Pascal is ever returning to this opposition of Christianity to our reason, and using it as a proof of its truth. Compare e.g., Pens. ii. 105 (181), with reference to the doctrine of the fall and that of hereditary sin, or ii. 145 (184), 'le christianisme est etrange,' etc.;-ii. 146 (211): sources des contrariétés; un dieu humilié, et jusqu'à la mort de la croix; un Messie triomphant de la mort par sa mort; deux natures en Jesus Christ,' etc.— Compare also Weingarten (Pasc. als Apologet des Christenthums, 1863, p. 28): The concluding idea of the Pensées is the divine irony of Christianity, by which the apparently false and incredible is used as an evidence of truth, that irony of which St Paul speaks in his first Epistle to the Corinthians, and which is expressed also in that well known saying of Tertullian, which might,

6

Jupiter Capitolinus step by step upon his knees, when he offered up his thanksgivings after his fourfold triumph (Dio Cassius, 43, 21; Lasaulx, p. 12). Of the various opinions on prayer, I will only further cite those of the sophist Maximus of Tyre (Diss. xi. p. 207): 'Every one ought, like Socrates, whose life was a continuous prayer, to beg for nothing from the gods but virtue of soul, a quiet mind, a blameless life, and a death joyful through hope' (Lasaulx, p. 8). Upon the desecration of prayer, compare Döllinger, Heidenthum und Judenthum, 1857, p. 635.

(8) Vinet, Reden über religiöse Gegenstände, ubers. von Vogel, Frankfurt, 1835, p. 345.

(9) Kant, Religion innerhalb der Gränzen der blossen Vernunft, Sämmtl. W. W., published by Rosenkranz, fx. 236, note.

(10) On the relations of Christianity and education, compare Lubker's Vorträge über Bildung und Christen= thum, 1863; also Harless' Das Christenthum und die Literatur der Allgemeinen Bildung. Zeitschr. für Kirche und Protestantismus, Nov. 1862, reprinted in his work, Das Verhaltniss des Christenthums zu Cultur

und Lebensfragen der Gegenwart, 1863. With regard Ito national and social life, compare Montesquieu, L'esprit des lois, xxiv. 3: Wondrous phenomenon: the Christian religion, whose sole object seems to be the happiness of a future life, establishes the happiness of this present life.' And he proceeds to carry out this thought still further, especially in opposing Bayle's assertion that Christianity is irreconcileable with the fulfilment of social duties; comp. Nicolas ii. 345, a section which will repay perusal. Ziethe, too, calls attention to this saying of Montesquieu, and tells also of an Indian Prince who desired to know the secret of England's greatness, and to whom Queen Victoria showed neither her splendid navy, her rich revenues,

series of expressions from Plato, Aristotle, and others indicating the same conviction is given by Tholuck in his work, Der Sittliche Charakter des Heidenthums, 3d edition, 1867, pp. 1, etc.

(3) So we are informed by Plutarch in the Life of Numa, cap. viii., and Varro in Augustine's De Civit iv. 31. Varro appeals to the example of the Jews, who also worship the deity without images. Compare Tholuck's above named work, pp. 35, etc.

(4) Eg, Wuttke, Die Geschichte des Heidenthums, i. p. 19.

(5) Compare on this monotheistic feature Nagelsbach, Nachhomer. Theol., p. 138. On the involuntary expressions of this sentiment, Tholuck, p. 4.

(6) Compare the conclusion of Nagelsbach's Nachhomer. Theologie, p. 476.

(7) Plutarch considered this phenomenon important enough to write a special work on the subject, De defectu Oraculorum. in which he refers, in support of the view that the Geni die, and that the oracles cease with them, to the story, so much discussed at Rome in the time of Tiberius, of the lament which was heard from a solitary rocky island of the Mediterranean, ‘Great Pan is dead' (IIàv ỏ μsiyas ridine).

(8) Nagelsbach, Nachhomer Theologie., p. 432.

(9) On the immoral influence of the Greek mythology and religion compare in the already cited treatise of Tholuck the special condemnation of the myths of the poets pronounced by Plato and others, pp. 10, etc.; on the immorality of heathen worship, pp. 62, and 75, etc.; also Tzschirner, Fall des Heidenthums, i. 1829, p. 26, note. For examples of the influence of certain

works of art, Plin. H. Nat. 36, 5. Hence the attacks upon heathen art in the ancient Church. Augustinus, De civ. Dei, ii. 7. Clem. Alex. Strom. v. 5; Protrept. ii. Tertull. De idolol. iii. Compare Kunstblatt, 1831, No. 28, 'On the causes and limits of the hatred of art in the three first centuries after Christ.' Grüneisen, also, in his excellent article, On the morality of Greek art' (Zeitschr. für histor. Theol. 1833, No. 3, pp. 1-113), while thoroughly appreciating the moral nobleness of early Greek art, most emphatically points out this immoral influence of its later productions (p. 91). And to add an entirely unprejudiced witness, compare Augsburg. Allgem. Zeitung, 1864, No. 2, 'On the latest excavations of Pompeii,' in which the writer, after speaking of the obscene paintings discovered, says: One might almost venture, in the midst of such horrors, to admit that it was high time these were covered by the terrible agency of the volcano, by the pure mantle of Christianity! For if such was the state of things in a Roman country town, what must it have been in Rome itself, or in those schools of dissoluteness, Corinth and Alexandria? Compare also Nagelsbach, Nach homerische Theologie, 1857, pp. 234, etc.; Becker, Charicles, 2d edition, ii. 199 ('We would rather turn our eyes from a picture so revolting to our moral feeling, and for the honour of humanity doubt the existence of such degrading impulses'); Frdr. Hermann, Privat-Alterthümer, secs. 29, etc. Copious information on these subjects will also be found in Döllinger, Heidenthum und Judenthum, pp. 638, etc., 683, etc., 718, etc.; Stirm, p. 232; Nicolas, i. 232, etc.

(10) Cicero, De invent. i. 29: Eos qui philosophic operam dant non arbitrari deos esse. Tholuck, p. 51.

(11) Lucretius, i. 932: Religionum animum nodis exsolvere pergo.

(12) Plutarch, De superstitione. Compare Stirm, p.

164; Tholuck, p. 57. How this superstition sought to form itself into a systematic view of the world and of life, may be perceived from A. v. Harless's interesting work, Das Buch von den ägyptischen Mysterien. Zur Geschichte der Selbstauflösung des heidnischen Heidenthums, 1858.

(13) On the moral earnestness of ancient Rome, compare Tholuck, pp. 27, etc.

(14) On this paragraph concerning Socrates in general, compare Hettinger, pp. 818, etc., and the spirited little work of Fred. v. Rougemont, Socrate et Jesus Christ, on the moral principles of Socrates concerning obedience to the laws of the state, Xen. Memora bilia, iv. 4, 12, vi. 6: on the relation to friend and enemy: νικᾶν τοὺς μὲν φίλους εὖ ποιοῦντα, τοὺς δὲ ἔχθρους κακῶς, ii. 6, 35; and Plato, Crito, T. viii. 178, compare Schmidt, Die Bürgerl. Gesellschaft in der altröm Welt übers. v. Richard, 1857, p. 18: on his recommendation of association with courtesans, i. 3, 14: on his conversation with the courtesan Theodota, ii. 11; Zeller, Philosophie der Griechen, 2d edition, ii. 1, 75; Nagelsbach, Nachhomerische Theologie, p. 236. Rousseau's saying concerning Socrates and Christ, Emile, iv. vol. ii. p. 110: Quels prejugés, quel aveuglement ne faut il point avoir pour oser comparer le fils de Sophronisque au fils de Marie? Quelle distance de l'un à l'autre! P. 111: Oui, si la vie et la mort de Socrate sont d'un sage, la vie et la mort de Jésus sont d'un dieu. On the political character of ancient morality, compare also Jacobi, Woldemar, Works, v. 382.

(15) Compare Neander, Wissenschaftl. Abhandlungen, published by Jacobi, 1851, pp. 140-214: on the relation of Grecian to Christian ethics. 1. Stoicism; 2. Socrates and Plato; 3. Aristotle. On Aristotle, compare also Jacobi, v. 421. Zeller also (Philosophie der Griechen, ii. 1, 569)