36
~Revue des deux Mondes~. The best-known of the French magazines devoted to literature, art, and general criticism, founded in Paris in 1831 by Francois Buloz.
37
~Home and Foreign Review~. Published in London 1862-64.
38
~Charles Bowyer Adderley, First Baron Norton~ (1814-1905), English politician, inherited valuable estates in Warwickshire. He was a strong churchman and especially interested in education and the colonies.
39
~John Arthur Roebuck~ (1801-79), a leading radical and utilitarian reformer, conspicuous for his eloquence, honesty, and strong hostility to the government of his day. He held a seat for Sheffield from 1849 until his death.
40
From Goethe's Iphigenie auf Tauris, I, ii, 91-92.
41
~detachment~. In the Buddhistic religion salvation is found through an emancipation from the craving for the gratification of the senses, for a future life, and for prosperity.
42
~John Somers, Baron Somers~ (1651-1716), was the most trusted minister of William III, and a stanch supporter of the English Constitution. See Addison, The Freeholder, May 14, 1716, and Macauley's History, iv, 53.
43
~William Cobbett~ (1762-1835). English politician and writer. As a pamphleteer his reputation was injured by his pugnacity, self-esteem, and virulence of language. See Heine, Selections, p. 120, [Transcriber's note: This is Footnote 144 in this e-text] and The Contribution of the Celts, Selections, p. 179.[Transcriber's note: This is Footnote 257 in this e-text.]
44
~Carlyle's~ Latter-Day Pamphlets (1850) contain much violent denunciation of the society of his day.
45
~Ruskin~ turned to political economy about 1860. In 1862, he published Unto this Last, followed by other works of similar nature.
46
~terrae filii~. Sons of Mother Earth; hence, obscure, mean persons.
47
See Heine, Selections, Note 2, p. 117.[Transcriber's note: This is Footnote 140 in this e-text.]
48
~To think is so hard~. Goethe's Wilhelm Meister's Apprenticeship, Book VII, chap. IX.
49
See Sénancour's Obermann, letter 90. Arnold was much influenced by this remarkable book. For an account of the author (1770-1846) and the book see Arnold's Stanzas in Memory of the Author of "Obermann," with note on the poem, and the essay on Obermann in Essays in Criticism, third series.
50
So sincere is my dislike to all personal attack and controversy, that I abstain from reprinting, at this distance of time from the occasion which called them forth, the essays in which I criticized Dr. Colenso's book; I feel bound, however, after all that has passed, to make here a final declaration of my sincere impenitence for having published them. Nay, I cannot forbear repeating yet once more, for his benefit and that of his readers, this sentence from my original remarks upon him; There is truth of science and truth of religion; truth of science does not become truth of religion till it is made religious. And I will add: Let us have all the science there is from the men of science; from the men of religion let us have religion.[Arnold.]
~John William Colenso~ (1814-83), Bishop of Natal, published a series of treatises on the Pentateuch, extending from 1862-1879, opposing the traditional views about the literal inspiration of the Scriptures and the actual historical character of the Mosaic story. Arnold's censorious criticism of the first volume of this work is entitled The Bishop and the Philosopher (Macmillan's Magazine, January, 1863). As an example of the Bishop's cheap "arithmetical demonstrations" he describes him as presenting the case of Leviticus as follows: "'If three priests have to eat 264 pigeons a day, how many must each priest eat?' That disposes of Leviticus." The essay is devoted chiefly to contrasting Bishop Colenso's unedifying methods with those of the philosopher Spinoza. In passing, Arnold refers also to Dr. Stanley's Sinai and Palestine (1856), quotations from which are characterized as "the refreshing spots" in the Bishop's volume.
51
It has been said I make it "a crime against literary criticism and the higher culture to attempt to inform the ignorant." Need I point out that the ignorant are not informed by being confirmed in a confusion? [Arnold.]
52
Joubert's Pensées, ed. 1850, II, 102, titre 23, 54.
53
~Arthur Penrhyn Stanley~ (1815-81), Dean of Westminster. He was the author of a Life of (Thomas) Arnold, 1844. In university politics and in religious discussions he was a Liberal and the advocate of toleration and comprehension.
54
~Frances Power Cobbe~ (1822-1904), a prominent English philanthropist and woman of letters. The quotation below is from Broken Lights (1864), p. 134. Her Religious Duty (1857), referred to on p. 46, is a book of religious and ethical instruction written from the Unitarian point of view.
55
~Ernest Renan~ (1823-92), French philosopher and Orientalist. The Vie de Jésus (1863), here referred to, was begun in Syria and is filled with the atmosphere of the East, but is a work of literary rather than of scholarly importance.
56
~David Friedrich Strauss~ (1808-74), German theologian and man of letters. The work referred to is the Leben Jesu 1835. A popular edition was published in 1864.
57
From "Fleury (Preface) on the Gospel."Arnold's Note Book.
58
Cicero's Att. 16. 7. 3.
59
~Coleridge's happy phrase~. Coleridge's Confessions of an Inquiring Spirit, letter 2.
60
~Luther's theory of grace~. The question concerning the "means of grace," i.e. whether the efficacy of the sacraments as channels of the divine grace is ex opere operato, or dependent on the faith of the recipient, was the chief subject of controversy between Catholics and Protestants during the period of the Reformation.
61
~Jacques Bénigne Bossuet~ (1627-1704), French divine, orator, and writer. His Discours sur l'histoire universelle (1681) was an attempt to provide ecclesiastical authority with a rational basis. It is dominated by the conviction that "the establishment of Christianity was the one point of real importance in the whole history of the world."