philosophy by Cumberland, "in whose time that philosophy prevailed much" (p. 120). See again (8) Clarke's Answer to Butler's Fifth Letter (1718) as to the "universal prevalence" of Descartes's notions in natural philosophy. (9) The Scottish Lord President Forbes (d. 1747) summed up that "Descartes's romance kept entire possession of men's belief for fully fifty years" (Works, ii, 132). (10) And his fellow-judge, Sir William Anstruther, in his "Discourse against Atheism" (Essays, Moral and Divine, 1701, pp. 6, 8, 9), cites with much approval the theistic argument of "the celebrated Descartes" as "the last evidences which appeared upon the stage of learning" in that connection. Cp. Berkeley, Siris, § 331. Of Berkeley himself, Professor Adamson writes (Encyc. Brit. iii, 589) that "Descartes and Locke ... are his real masters in speculation." The Cartesian view of the eternity and infinity of matter had further become an accepted ground for "philosophical atheists" in England before the end of the century (Molyneux, in Familiar Letters of Locke and his Friends, 1708, p. 46). As to the many writers who charged Descartes with promoting atheism, see Mosheim's notes in Harrison's ed. of Cudworth's Intellectual System, i, 275-76; Clarke, as above cited; Leibnitz's letter to Philip, cited by Latta, Leibnitz, 1898, p. 8, note; and Brewster's Memoirs of Newton, ii, 315. Sir Leslie Stephen seems to have followed, under a misapprehension, Whewell, who contends merely that the Cartesian doctrine of vortices was never widely accepted in England (Philos. of Discovery, pp. 177-78; cp. Hist. of the Induct. Sciences, ed. 1857, ii, 107, 147-48). Buckle was perhaps similarly misled when he wrote in his note-book: "Descartes was never popular in England" (Misc. Works, abridged ed. i, 269). Whewell himself mentions that Clarke, soon after taking his degree at Cambridge, "was actively engaged in introducing into the academic course of study, first, the philosophy of Descartes in its best form, and, next, the philosophy of Newton" (Lectures on Moral Philosophy, ed. 1862, pp. 97-98). And Professor Fowler, in correcting his first remarks on the point, decides that "many of the mathematical teachers at Cambridge continued to teach the Cartesian system for some time after the publication of Newton's Principia" (ed. of Nov. Org., p. xi).