[276] Adamson, pp. 71, 73. [↑]
[277] Grundzüge des gegenwärtigen Zeitalters, 16te Vorles. ed. 1806, pp. 509–510. [↑]
[278] Compare the complaints of Hurst, Hist. of Rationalism, 3rd ed. pp. 136–37, and of Coleridge, Biographia Literaria, Bohn ed. p. 72. Fichte’s theory, says Coleridge (after praising him as the destroyer of Spinozism), “degenerated into a crude egoismus, a boastful and hyperstoic hostility to Nature, as lifeless, godless, and altogether unholy, while his religion consisted in the assumption of a mere ordo ordinans, which we were permitted exotericé to call God.” Heine (as last cited, p. 75) insists that Fichte’s Idealism is “more Godless than the crassest Materialism.” [↑]
[279] Grundzüge, as cited, p. 502. [↑]
[280] Cp. Seth Pringle-Pattison, as cited, p. 280, note. [↑]
[281] Kurtz, Hist. of the Chr. Church, Eng. tr. 1864, ii, 225. Jahn was well in advance of his age in his explanation of Joshua’s cosmic miracle as the mistaken literalizing of a flight of poetic phrase. See the passage in his Introduction to the Book of Joshua, cited by Rowland Williams, The Hebrew Prophets, ii (1871), 31, note 33. [↑]
[282] R. N. Bain, Gustavus Vasa and his Contemporaries, 1894, i. 265–68. [↑]
[283] A. Sorel, L’Europe et la révolution française, i (1885), p. 458. [↑]
[284] See articles on Beethoven by Macfarren in Dictionary of Universal Biography, and by Grove in the Dictionary of Music and Musicians. [↑]