He had been a great reader of the writings of the Scotch philosophers, held them in high esteem, and walked in their steps; his views were, however, loftier, and his footing firmer, although not less prudent. He had in his short philosophical career two rare pieces of good fortune: one was, that he had a friend in M. Maine de Biran, a profound and enthusiastic observer of the human soul in his own soul--a subtle metaphysician, almost a mystic, whom I would, if I dared, name the Saint Theresa of philosophy; his other advantage was, that he had for his disciple M. Cousin, the congenial rival and eloquent interpreter of the great philosophers of all ages. M. Cousin, in his turn, has been fortunate in having for his disciple M. Jouffroy--a disciple, of mind original and independent, following a master accomplished in the art of observing intellectual and moral facts, and of describing them and ordering them, without altering their essential character. {222} Sometimes, it is true, M. Cousin yields to the ambition of his thought, or is swayed by the intellectual current of opinions in vogue; but very soon his common sense checks, or at least sets him on his guard--a common sense that finds lucid expression, and is distinguished by probity of intent. Such are the founders and the glorious chiefs of the spiritualistic school of the nineteenth century. Nor have they failed to find disciples and heirs worthy of such predecessors. For some years past it has been the custom, in certain regions of the learned world, to demand, frivolously enough, and in a tone not free from irony, "What has become of the spiritualistic school--what can it be about?" I will not answer for it as Tertullian did to the Pagans, "We are only of yesterday, and we are everywhere--in your domains, your cities, your isles, your fortresses, your communes, your councils, your camps, your tribes, your 'decuries,' in the palace, the senate, the forum; we only leave you your temples." [Footnote 35] [Footnote 35: Tertullian Apologet., ch. xxxvii.] {223}