Apart from the influence of Hobbes, who, like Descartes, shaped his thinking from the starting-point of Galileo, the Cartesian philosophy played in England a great transitional part. At the university of Cambridge it was already naturalized; [461] and the influence of Glanvill, who was an active member of the Royal Society, must have carried it further. The remarkable treatise of the anatomist Glisson, [462] De natura substantiæ energetica (1672), suggests the influence of either Descartes or Gassendi; and it is remarkable that the clerical moralist Cumberland, writing his Disquisitio de legibus Naturæ (1672) in reply to Hobbes, not only takes up a utilitarian position akin to Hobbes's own, and expressly avoids any appeal to the theological doctrine of future punishments, but introduces physiology into his ethic to the extent of partially figuring as an ethical materialist. [463] In regard to Gassendi's direct influence it has to be noted that in 1659 there appeared The Vanity of Judiciary Astrology, translated by "A Person of Quality," from P. Gassendus; and further that, as is remarked by Reid, Locke borrowed more from Gassendi than from any other writer. [464] [It is stated by Sir Leslie Stephen (English Thought in the Eighteenth Century, 2nd ed. i, 32) that in England the philosophy of Descartes made no distinguished disciples; and that John Norris "seems to be the only exception to the general indifference." This overlooks (1) Glanvill, who constantly cites and applauds Descartes (Scepsis Scientifica, passim). (2) In Henry More's Divine Dialogues, again (1668), one of the disputants is made to speak (Dial. i, ch. xxiv) of "that admired wit Descartes"; and he later praises him even when passing censure (above, p. 65). More had been one of the admirers in his youth, and changed his view (cp. Ward's Life of Dr. Henry More, pp. 63-64). But his first letter to Descartes begins: "Quanta voluptate perfusus est animus meus, Vir clarissime, scriptis tuis legendis, nemo quisquam præter te unum potest conjectare." (3) There was published in 1670 a translation of Des Fourneillis's letter in defence of the Cartesian system, with François Bayle's General System of the Cartesian Philosophy. (4) The continual objections to the atheistic tendency of Descartes throughout Cudworth's True Intellectual System imply anything but "general indifference"; and (5) Barrow's tone in venturing to oppose him (cit. in Whewell's Philosophy of Discovery, 1860, p. 179) pays tribute to his great influence. (6) Molyneux, in the preface to his translation of the Six Metaphysical Meditations of Descartes in 1680, speaks of him as "this excellent philosopher" and "this prodigious man." (7) Maxwell, in a note to his translation (1727) of Bishop Cumberland's Disquisitio de legibus Naturæ, remarks that the doctrine of a universal plenum was accepted from the Cartesian