beginning. There is nothing finer in his latest work than his
early essays--'Nature and God,' 'Science, Nescience and Faith,' and
'Religion as affected by Modern Materialism.' He died in 1900 in his
ninety-fifth year.

It is difficult to speak of the living in these pages. Personal
relations enforce reserve and brevity. Nevertheless, no one can think of
Manchester College and Martineau without being reminded of Mansfield
College and of Fairbairn, a Scotchman, but of the Independent Church. He
also was both teacher and preacher all his days, leader of the movement
which brought Mansfield College from Birmingham to Oxford, by the
confession both of Anglicans and of Non-conformists the most learned man
in his subjects in the Oxford of his time, an historian, touched by the
social enthusiasm, but a religious philosopher, _par excellence_. His
_Religion and Modern Life_, 1894, his _Catholicism, Roman and Anglican_,
1899, his _Place of Christ in Modern Theology_, 1893, his _Philosophy of
the Christian Religion_, 1902, and his _Studies in Religion and
Theology_, 1910, indicate the wideness of his sympathies and the scope
of the application, of his powers. If imitation is homage, grateful
acknowledgment is here made of rich spoil taken from his books.

Philosophy took a new turn in Britain after the middle of the decade of
the sixties. It began to be conceded that Locke and Hume were dead. Had
Mill really appreciated that fact he might have been a philosopher more
fruitful and influential than he was. Sir William Hamilton was dead.
Mansel's endeavour, out of agnosticism to conjure the most absurdly
positivistic faith, had left thinking men more exposed to scepticism, if
possible, than they had been before. When Hegel was thought in Germany
to be obsolete, and everywhere the cry was 'back to Kant,' some Scotch
and English scholars, the two Cairds and Seth Pringle-Pattison, with
Thomas Hill Green, made a modified Hegelianism current in Great Britain.
They led by this path in the introduction of their countrymen to later
German idealism. By this introduction philosophy in both Britain and
America has greatly gained. Despite these facts, John Caird's
_Introduction to the Philosophy of Religion_, 1880, is still only a
religious philosophy. It is not a philosophy of religion. His
_Fundamental Ideas of Christianity_, 1896, hardly escapes the old
antitheses among which theological discussion moved, say, thirty years
ago. Edward Caird'