During the winter a gap was made in the front rank of English literature by the deaths of Carlyle and George Eliot. Neither of these great writers was orthodox. Carlyle was a Freethinker to the extent of discarding Christian supernaturalism. Very early in his life he told Edward Irving that he did not, nor was it likely he ever would, regard Christianity as he did. We all remember, too, his scornful references to Hebrew Old Clothes, and his fierce diatribes against the clergy who, he said, went about with strange gear on their heads, and underneath it such a theory of the universe as he, for one, was thankful to have no concern with. In the "Latter-Day Pamphlets" he likened Christianity to a great tree, sprung from the seed of Nazareth, and since fed by the opulences of fifty generations; which now is perishing at the root, and sways to and fro ever farther and farther from the perpendicular; and which in the end must come down, and leave to those who found shelter beneath it and thought it infinite, a wholesome view of the upper eternal lights. And his contempt for controversial or dogmatic theology may be gauged by his reply to one who asked him whether he was a Pantheist. "No," said Carlyle, "never was; nor a Pot-Theist either." George Eliot was notoriously a Freethinker. Early in her literary career she translated Strauss and Feuerback into English, and through all her novels there runs a profound Secular spirit. Among her friends she was well known to be a Positivist; and though her creed held forth no promise of personal life beyond the grave, she found inspiration and comfort in the thought that Humanity would advance after she was gone, that though she died the race was practically immortal. Her mind was thoroughly imbued with the scientific spirit, and her writings give some conception of the way in which the Evolution theory affected a mind, fortified by culture and abundant common sense against the crudities of enthusiasm. The doctrine of Evolution did not fill her with despair; on the contrary, it justified and strengthened her ardent hopes for the future of mankind. Many other novelists betray a strong spirit of Freethought. It pervades all George Meredith's later writings, and is still more conspicuous in Mrs. Lynn Linton's "True History of Joshua Davidson" and her powerful "Under which Lord?" the hero-husband of that story being an Agnostic gentleman who founds a workmen's institute and delivers Freethought lectures in it. Almost all the young school of poets are Freethinkers. Browning, our greatest, and Tennyson, our most popular, belong to a generation that is past. Mr. Swinburne is at the head of the new school, and he is a notorious heretic. He never sings more loftily, or with stronger passion, or with finer thought, than when he arraigns and denounces priestcraft and its superstitions before the bar of humanity and truth.