[9] As a consequence of the difference in standpoint, the use made by the two men of their several conclusions is marked by very considerable contrast. Comte's Humanity was to be served by a ritual as well as a social set of ordinances. Strauss looks quite another way. Considering the outrage which would be committed upon philosophy and feeling should his Universum find irreverent treatment in the words and writings of men; our emotion, he says, on such occasions becomes thoroughly religious. If then it be asked in express terms whether he and his fellow-thinkers really have a Religion or no, they cannot answer roundly as they will when questioned on Christianity; they must rather say yes or no according to the meaning of the word Religion in the mind of their questioner. (See Strauss, p. 143.) [10] In the Livraison of the Deux Mondes for November, 1856, M. Cucheval-Clarigny wrote thus: "Personne plus que David Hume n'a éprouvé l'inconstance des jugemens humains. Après avoir été mis au rang des esprits qui ont fait le plus d'honneur à l'humanité, on le compte volontiers aujourd'hui parmi les corrupteurs de la raison et les apôtres du mal." That another kind of interest has been more recently felt in Hume is evidenced by the republication of his works in America and England. While writing this note I learn that a new edition of the seldom-read Treatise on Human Nature will shortly appear, with notes by two well-known members of Balliol College. [11] Compare with this the subjoined orison for a special gift of moral rectitude penned by Professor Huxley (Lay Sermons, p. 373). "I protest that if some great power would agree to make me always think what is true and do what is right, on condition of being turned into a sort of clock and wound up every morning before I got out of bed, I should instantly close with the offer. The only freedom I care about is the freedom to do right; the freedom to do wrong I am ready to part with on the cheapest terms to any one who will take it of me." It seems wonderful that the talented writer fails to perceive that should his terms be granted the bargain would be dear indeed--it must take place at the expense of his Personality. He would have no choice left, consequently no rightness of choice. With the loss of his volition his manhood would be forfeited; and the Huxley of our praise and blame must needs sink at once and for ever from a Person to a Thing-- "Rolled round in Earth's diurnal course With rocks, and stones, and trees."