a sneaking kindness for Rousseau, and an inclination to take him at his own estimate, as one no worse than other people. This estimate of himself is never to be forgotten in reading his books. "You see what I am," he seems to say at every turn; "now, I am a good man." In the belief in his own comparative goodness he was firmly fixed. His theories of life were largely founded on it. For Rousseau was an introspective thinker, and thus in seeming opposition to the intellectual tendency of his age. Voltaire and Diderot were interested chiefly in the world around them. Locke had viewed his own mind objectively; he had attempted the feat of getting outside of it, in order to take a good look at it; and in so doing he had missed seeing some important parts of it, because they were internal. Rousseau studied himself and the world within himself. Thus while he was as immoral in his actions as any of the Philosophers, he was more religious than any of them. Voltaire's theism was little more than a remnant of early habit, strengthened by a notion that some sort of religion was necessary for purposes of police. To Rousseau, a world without a God would have been truly empty. But as his religion was theistic, and not orthodox; as, with characteristic meanness, he was ready to profess Catholicism or Calvinism as he might find it convenient, he has been classed among atheists by churchmen. In so far as this is mere vituperation it is perhaps deserved, for Rousseau's life deserved almost any conceivable vituperation; but as an historical fact, Rousseau's faith was quite as living as that of many of his revilers.[Footnote: Rousseau looked on Catholicism and Calvinism rather as civil systems than as ideas, and accepted them in the same way in which a man may live under a foreign government, of whose principles he does not approve.]