WHATELY'S FAMOUS PARADOX.

Historic doubts relative to Napoleon Buonaparte. London, 1819, 8vo.

This tract has since been acknowledged by Archbishop Whately[566] and reprinted. It is certainly a paradox: but differs from most of those in my list as being a joke, and a satire upon the reasoning of those who cannot receive narrative, no matter what the evidence, which is to them utterly improbable _a priori_. But had it been serious earnest, it would not have been so absurd as many of those which I have brought forward. The next on the list is not a joke.

The idea of the satire is not new. Dr. King,[567] in the dispute on the genuineness of Phalaris, proved with humor that Bentley did not write his own dissertation. An attempt has lately been made, for the honor of Moses, to prove, {247} without humor, that Bishop Colenso did not write his own book. This is intolerable: anybody who tries to use such a weapon without banter, plenty and good, and of form suited to the subject, should get the drubbing which the poor man got in the Oriental tale for striking the dervishes with the wrong hand.

The excellent and distinguished author of this tract has ceased to live. I call him the Paley of our day: with more learning and more purpose than his predecessor; but perhaps they might have changed places if they had changed centuries. The clever satire above named is not the only work which he published without his name. The following was attributed to him, I believe rightly: "Considerations on the Law of Libel, as relating to Publications on the subject of Religion, by John Search." London, 1833, 8vo. This tract excited little attention: for those who should have answered, could not.

Moreover, it wanted a prosecution to call attention to it: the fear of calling such attention may have prevented prosecutions. Those who have read it will have seen why.

The theological review elsewhere mentioned attributes the pamphlet of John Search on blasphemous libel to Lord Brougham. This is quite absurd: the writer states points of law on credence where the judge must have spoken with authority. Besides which, a hundred points of style are decisive between the two. I think any one who knows Whately's writing will soon arrive at my conclusion. Lord Brougham himself informs me that he has no knowledge whatever of the pamphlet.

It is stated in _Notes and Queries_ (3 S. xi. 511) that Search was answered by the Bishop of Ferns[568] as S. N., with {248} a rejoinder by Blanco White.[569] These circ.u.mstances increase the probability that Whately was written against and for.

VOLTAIRE A CHRISTIAN.

Voltaire Chretien; preuves tirees de ses ouvrages. Paris, 1820, 12mo.

If Voltaire have not succeeded in proving himself a strong theist and a strong anti-revelationist, who is to succeed in proving himself one thing or the other in any matter whatsoever? By occasional confusion between theism and Christianity; by taking advantage of the formal phrases of adhesion to the Roman Church, which very often occur, and are often the happiest bits of irony in an ironical production; by citations of his morality, which is decidedly Christian, though often attributed to Brahmins; and so on--the author makes a fair case for his paradox, in the eyes of those who know no more than he tells them. If he had said that Voltaire was a better Christian than himself knew of, towards all mankind except men of letters, I for one should have agreed with him.

_Christian!_ the word has degenerated into a synonym of _man_, in what are called Christian countries. So we have the parrot who "swore for all the world like a Christian," and the two dogs who "hated each other just like Christians." When the Irish duellist of the last century, whose name may be spared in consideration of its historic fame {249} and the worthy people who bear it, was (June 12, 1786) about to take the consequence of his last brutal murder, the rope broke, and the criminal got up, and exclaimed, "By ---- Mr. Sheriff, you ought to be ashamed of yourself! this rope is not strong enough to hang a dog, far less a Christian!" But such things as this are far from the worst depravations. As to a word so defiled by usage, it is well to know that there is a way of escape from it, without renouncing the New Testament. I suppose any one may a.s.sume for himself what I have sometimes heard contended for, that no New Testament word is to be used in religion in any sense except that of the New Testament. This granted, the question is settled. The word _Christian_, which occurs three times, is never recognized as anything but a term of contempt from those without the pale to those within. Thus, Herod Agrippa, who was deep in Jewish literature, and a correspondent of Josephus, says to Paul (Acts xxvi. 28), "Almost thou persuadest me to be (what I and other followers of the state religion despise under the name) a Christian." Again (Acts xi. 26), "The disciples (as they called _themselves_) were called (by the surrounding heathens) Christians first in Antioch." Thirdly (1 Peter iv. 16), "Let none of you suffer as a _murderer_.... But if as a _Christian_ (as the heathen call it by whom the suffering comes), let him not be ashamed." That is to say, no _disciple_ ever called _himself_ a Christian, or applied the name, as from himself, to another disciple, from one end of the New Testament to the other; and no disciple need apply that name to himself in our day, if he dislike the a.s.sociations with which the conduct of Christians has clothed it.

WRONSKI ON THE LONGITUDE PROBLEM.

Address of M. Hoene Wronski to the British Board of Longitude, upon the actual state of the mathematics, their reform, {250} and upon the new celestial mechanics, giving the definitive solution of the problem of longitude.[570] London, 1820, 8vo.

M. Wronski[571] was the author of seven quartos on mathematics, showing very great power of generalization. He was also deep in the transcendental philosophy,[572] and had the Absolute at his fingers' ends. All this knowledge was rendered useless by a persuasion that he had greatly advanced beyond the whole world, with many hints that the Absolute would not be forthcoming, unless prepaid. He was a man of the widest extremes. At one time he desired people to see all possible mathematics in

F_x_ = A_{0}[Omega]_{0} + A_{1}[Omega]_{1} + A_{2}[Omega]_{2} + A_{3}[Omega]_{3} + &c.

which he did not explain, though there is meaning to it in the quartos. At another time he was proposing the general solution of the[573] fifth degree by help of 625 independent equations of one form and 125 of another. The first separate memoir from any Transactions that I ever possessed was given to me when at Cambridge; the refutation (1819) of this a.s.serted solution, presented to the Academy of Lisbon by Evangelista Torriano. I cannot say I read it. The tract above is an attack on modern mathematicians in general, and on the Board of Longitude, and Dr. Young.[574]

{251}

DR. MILNER'S PARADOXES.

1820. In this year died Dr. Isaac Milner,[575] President of Queens'

College, Cambridge, one of the cla.s.s of rational paradoxers. Under this name I include all who, in private life, and in matters which concern themselves, take their own course, and suit their own notions, no matter what other people may think of them. These men will put things to uses they were never intended for, to the great distress and disgust of their gregarious friends. I am one of the cla.s.s, and I could write a little book of cases in which I have incurred absolute reproach for not "doing as other people do." I will name two of my atrocities: I took one of those b.u.t.ter-dishes which have for a top a dome with holes in it, which is turned inward, out of reach of accident, when not in use. Turning the dome inwards, I filled the dish with water, and put a sponge in the dome: the holes let it fill with water, and I had a penwiper, always moist, and worth its price five times over. "Why! what do you mean? It was made to hold b.u.t.ter. You are always at some queer thing or other!" I bought a leaden comb, intended to dye the hair, it being supposed that the application of lead will have this effect. I did not try: but I divided the comb into two, separated the part of closed p.r.o.ngs from the other; and thus I had two ruling machines. The lead marks paper, and by drawing the end of one of the machines along a ruler, I could rule twenty lines at a time, quite fit to write on. I thought I should have killed a friend to whom I explained it: he could not for the life of him understand how leaden _lines_ on paper would dye the hair.

But Dr. Milner went beyond me. He wanted a seat suited to his shape, and he defied opinion to a fearful point. {252} He spread a thick block of putty over a wooden chair and sat in it until it had taken a ceroplast copy of the proper seat. This he gave to a carpenter to be imitated in wood. One of the few now living who knew him--my friend, General Perronet Thompson[576]--answers for the wood, which was shown him by Milner himself; but he does not vouch for the material being putty, which was in the story told me at Cambridge; William Frend[577] also remembered it. Perhaps the Doctor took off his great seal in green wax, like the Crown; but some soft material he certainly adopted; and very comfortable he found the wooden copy.

[Ill.u.s.tration]

The same gentleman vouches for Milner's lamp: but this had visible _science_ in it; the vulgar see no science in the construction of the chair. A hollow semi-cylinder, but not with a circular curve, revolved on pivots. The curve was calculated on the law that, whatever quant.i.ty of oil might be in the lamp, the position of equilibrium just brought the oil up to the edge of the cylinder, at which a bit of wick was placed. As the wick exhausted the oil, the cylinder slowly revolved about the pivots so as to keep the oil always touching the wick.

Great discoveries are always laughed at; but it is very often not the laugh of incredulity; it is a mode of distorting the sense of inferiority into a sense of superiority, or a mimicry of superiority interposed between the laugher and his feeling of inferiority. Two persons in conversation {253} agreed that it was often a nuisance not to be able to lay hands on a bit of paper to mark the place in a book, every bit of paper on the table was sure to contain something not to be spared. I very quietly said that I always had a stock of bookmarkers ready cut, with a proper place for them: my readers owe many of my anecdotes to this absurd practice. My two colloquials burst into a fit of laughter; about what? Incredulity was out of the question; and there could be nothing foolish in my taking measures to avoid what they knew was an inconvenience. I was in this matter obviously their superior, and so they laughed at me. Much more candid was the Royal Duke of the last century, who was noted for slow ideas. "The rain comes into my mouth," said he, while riding. "Had not your Royal Highness better shut your mouth?" said the equerry. The Prince did so, and ought, by rule, to have laughed heartily at his adviser; instead of this, he said quietly, "It doesn't come in now."

HERBART'S MATHEMATICAL PSYCHOLOGY.

De Attentionis mensura causisque primariis. By J. F. Herbart.[578]

Koenigsberg, 1822, 4to.

{254}

This celebrated philosopher maintained that mathematics ought to be applied to psychology, in a separate tract, published also in 1822: the one above seems, therefore, to be his challenge on the subject. It is on _attention_, and I think it will hardly support Herbart's thesis. As a specimen of his formula, let _t_ be the time elapsed since the consideration began, [beta]

the whole perceptive intensity of the individual, [phi] the whole of his mental force, and _z_ the force given to a notion by attention during the time _t_. Then,

z = [phi] (1 - [epsilon]^{-[beta]t})

Now for a test. There is a _jactura_, _v_, the meaning of which I do not comprehend. If there be anything in it, my mathematical readers ought to interpret it from the formula

_v_ = [pi][phi][beta]/(1 - [beta])[epsilon]^{-[beta]t} + C[epsilon]^{-t}

and to this task I leave them, wishing them better luck than mine. The time may come when other manifestations of mind, besides _belief_, shall be submitted to calculation: at that time, should it arrive, a final decision may be pa.s.sed upon Herbart.

ON THE WHIZGIG.

The theory of the Whizgig considered; in as much as it mechanically exemplifies the three working properties of nature; which are now set forth under the guise of this toy, for children of all ages. London, 1822, 12mo (pp. 24, B. McMillan, Bow Street, Covent Garden).

The toy called the _whizgig_ will be remembered by many. The writer is a follower of Jacob Behmen,[579] William Law,[580] {255} Richard Clarke,[581]

and Eugenius Philalethes.[582] Jacob Behmen first announced the three working properties of nature, which Newton stole, as described in the _Gentleman's Magazine_, July, 1782, p. 329. These laws are ill.u.s.trated in the whizgig. There is the harsh astringent, attractive compression; the bitter compunction, repulsive expansion; and the stinging anguish, duplex motion. The author hints that he has written other works, to which he gives no clue. I have heard that Behmen was pillaged by Newton, and Swedenborg[583] by Laplace,[584] and Pythagoras by Copernicus,[585] and Epicurus by Dalton,[586] &c. I do not think this mention will revive Behmen; but it may the whizgig, a very pretty toy, and philosophical withal, for few of those who used it could explain it.

{256}

SOME MYTHOLOGICAL PARADOXES.

A Grammar of infinite forms; or the mathematical elements of ancient philosophy and mythology. By Wm. Howison.[587] Edinburgh, 1823, 8vo.

A curius combination of geometry and mythology. Perseus, for instance, is treated under the head, "the evolution of diminishing hyperbolic branches."

The Mythological Astronomy of the Ancients; part the second: or the key of Urania, the words of which will unlock all the mysteries of antiquity. Norwich, 1823, 12mo.

A Companion to the Mythological Astronomy, &c., containing remarks on recent publications.... Norwich, 1824, 12mo.