CHAPTER XII
SUMMARY AND CONCLUSIONS
Disharmonies in the human constitution as the chief source of our sorrows—Scientific data as to the origin and destiny of man—The goal of human existence—Difficulties in the way of scientific investigation of the problem—What is progress?—Difficulty of including the whole human race in a scheme of progress and morality—The instincts of life and of natural death—Application to real life of the doctrines set forth in this book
Man, who is a descendant of some anthropoid ape, has inherited a constitution adapted to an environment very different from that which now surrounds him. Man is possessed of a brain very much more highly developed than that of his ancestors, and has entered on a new path in the evolution of the higher organisms. The sudden change in his natural conditions has brought about a large series of organic disharmonies which become more and more acutely felt as he becomes more intelligent and more sensitive. And thus there has arisen a number of sorrows which poor humanity has tried to relieve by all the means in its power. The disharmonies in the sexual functions have brought into existence attempted remedies of the strangest kind. The greatest disharmony of the constitution is that of the morbid nature of old age and the impossibility of reaching the instinct of natural death; this has produced childish and erroneous conceptions of the immortality of the soul and of the resurrection of the body, and many other strange doctrines that have been imposed upon us as revealed truth.
Human intelligence, in the course of its progressive evolution, has rebelled against these naïve palliatives. Finding the restoration of the much-desired harmony beyond its power, humanity became resigned to a passive fatalism, and believed even that the existence of man was a kind of bad joke, a _faux pas_ in the evolution of sentient organisms. Exact science, developing slowly, but surely, has at last tried to master the situation. Moving step by step, passing from the simple to the complex and from the particular to the general, science has established a set of truths which all the world must accept.
Humanity in its misery has put question after question to science, and has lost patience at the slowness of the advance of knowledge. It has declared that the answers already found by science are futile and of little interest. From time to time it has preferred to turn back, and to delude itself with the beautiful mirages offered by religions and systems of philosophy.
But science, confident of its methods, has quietly continued to work. Little by little, the answers to some of the questions that have been set have begun to appear. Whence do we come? science has been asked unceasingly. Is not man a being unlike other beings, made in the image of God, animated with the divine breath, and immortal? No, science answers. Man is a kind of miscarriage of an ape, endowed with profound intelligence and capable of great progress. His brain is the seat of processes that are very complex, and much higher than those of other animals, but these functions are incompatible with the existence of an immortal soul.
Whither are we going? That question above all other things has absorbed the attention of man, and naturally so, for it is less important to know our origin than to know our destiny. Does death mean absolute extinction, or is it a gateway leading to a new and everlasting life? And if the latter alternative be untrue, how are we to face inevitable death?
Science cannot admit the immortality of the conscious soul, for consciousness is a function of special elements in the body that certainly cannot live for ever. Immortality exists only for very low organisms that renew their lives by repeated divisions with complete regeneration, and that have no highly developed consciousness.
Death brings absolute extinction, and it seems unbearable because of the condition in which it surprises us. It comes before man has finished his physiological development, and when the instinct of life is still strong.
Ever since man has begun to look a little beyond his daily and immediate wants, he has asked if there be a goal for his life, and what that goal may be. As he has generally failed to find such a goal, he has gone the length of believing life to be a mere accident, and of thinking it idle to seek a goal. He has formed depressing and pessimistic conclusions. Humanity may be compared to a boy that has not yet acquired the sexual instinct, but has asked the meaning of the reproductive organs. As these organs play no part in the functions of his life, he might easily think their existence not only absolutely useless but absurd.
Man, because of the fundamental disharmonies in his constitution, does not develop normally. The earlier phases of his development are passed through with little trouble; but, after maturity, greater or lesser abnormality begins, and ends in old age and death that are premature and pathological. Is not the goal of existence the accomplishment of a complete and physiological cycle, in which occurs a normal old age ending in the loss of the instinct of life and the appearance of the instinct of death.
The pessimistic school has often spoken of death as the true goal of human life. Schopenhauer,[339] for instance, said: “Death must really be regarded as the true goal of life; when it comes it at once adjusts all that has been preparing in the course of life.” Baudelaire[340] has exactly the same idea in his verse:
“C’est la mort qui console, hélas! et qui fait vivre; _C’est le but de la vie_, et c’est le seul espoir Qui, comme un élixir, nous monte et nous enivre Et nous donne le cœur de marcher jusqu’au soir.”
“Alas! it is death that comforts and gives us life; it is the goal of our days, it is our only hope that like a wine goes to our head and makes us drunk, and puts heart into us to journey on till the night.”
The normal end, coming after the appearance of the instinct of death, may truly be regarded as the ultimate goal of human existence. But before attaining it, a normal life must be lived: a life filled all through with the feeling that comes from the accomplishment of function. Knowledge of the true goal of life clears up the problem and shows us the right conduct of life. In my first chapter, I tried to lay before the reader a summary of the views that have been held as to right conduct. Ever since the attempt has been made to discover a rational basis of morality, human nature, regarded essentially as good, has been taken as that basis. Religions and systems of philosophy, on the other hand, which have tried to find another foundation for morality, have regarded human nature as vicious at the roots. Science has been able to tell us that man, the descendant of animals, has good and evil qualities in his nature, and that his life is made unhappy by the evil qualities. But the constitution of man is not immutable, and perhaps it may be changed for the better.
Morality should be based not on human nature in its existing vitiated condition, but on human nature, ideal, as it may be in the future. Before all things, it is necessary to try to amend the evolution of the human life, that is to say, to transform its disharmonies into harmonies (_Orthobiosis_). This task can be undertaken only by science, and to science the opportunity of accomplishing it must be given. However, even in the most civilised countries, science is far from being in this ideal condition. Obstacles lie in its way and retard its advance.
To make the human constitution better, it would be necessary to know it thoroughly. How can we try to transform to a normal and physiological condition old age, at present utterly pathological, unless we first understand the most intimate details of its mechanism? Deeply rooted prejudices make it very difficult to examine the organs of the aged dead. The difficulties surrounding post-mortem investigations are almost insurmountable. According to the regulations enforced in France, autopsies cannot be made until twenty-four hours after death. An autopsy cannot be made except when the corpse has not been claimed by any relatives in the direct line, husband or wife, brothers, sisters, uncles, aunts, nephews, nieces. If kinsmen put in no claim, co-operative societies may take possession of the corpse and oppose the holding of an examination. Even when an examination has been permitted, it must extend only to “the ascertaining of exact facts, and this must be taken as excluding the mutilation of the corpse by the removal of any organ or portion of the anatomy, however interesting scientifically such material might be.” (Circular of the Director of “Assistance publique,” January 20, 1900.[341]) It is easy to see that such regulations make extremely difficult the investigation of senile degeneration, and the search for means of preventing it, especially by the use of serums obtained after injecting emulsions of human organs. These difficulties in reality arise from the prejudice in favour of the existence of a life beyond the grave and a resurrection of the body.
Almost similar difficulties stand in the way of obtaining the bodies of old animals. Their owners prefer to keep animals, after they are useless, until they die, and to bury the bodies instead of devoting them to the scientific investigation that is so important to humanity.
As soon as we come to believe that the solution of the problems of human happiness will come not from religions nor from systems of metaphysical philosophy, but from exact science alone, the obstacles to progress will be removed. That scientific methods will redress the disharmonies of the human constitution is the more probable inasmuch as the old age of human beings was more physiological, and their death more natural, in earlier times than they are to-day.
The study of the human constitution not only denotes the real goal of our existence, but indicates to us what is meant by true culture and real progress.
In earlier chapters, I have shown that philosophers have recognised the existence in man of a tendency to culture and progress. But what do they mean by these two words? Attempts have been made to define them as clearly as possible, and Herbert Spencer, the greatest of living philosophers, has devoted a special essay to the subject. He examined those phenomena that he regarded as progressive, first in the inorganic world, next, in the world of living things, and, finally, in humanity. He regards as progressive only the changes that tend to increase human happiness, and it is precisely on account of that tendency that he regards them as progressive. In order to define progressive phenomena Spencer thinks it necessary to make parallel studies of them in man and the animal world. He finds that progress is marked always by a transformation from the simple and uniform to the complex; and that it produces constant differentiation, in the evolution of the planetary world, in the embryonic development of the individual, and in the societies of men and animals. But differentiation is not a complete account of progress, for in the latter must be included the change of the indefinite into the definite. Spencer identifies progress with evolution, and his well-known definition of evolution is, that it is “an integration of matter and concomitant dissipation of motion; during which the matter passes from an indefinite, incoherent homogeneity to a definite, coherent heterogeneity; and during which the retained motion undergoes a parallel transformation.” Such a formula embraces too much, so that he is rather vague, especially when he applies it to human affairs. Differentiation in itself is not the whole of progress. It is necessary in each concrete case to inquire into its limits and modifications.
The application of his theory of progress and evolution led Spencer, in his investigation of the basis of morality, to define human progress as the tendency towards a life as full and as long as possible. By fulness he means complexity, if I interpret his argument correctly. Civilised life as compared with savage life, is a realisation of progress. Civilised man, according to Spencer, uses food in a better regulated fashion, in accordance with the call and degree of his appetite; the food is of better quality, it is freed from contamination, is much more varied and is better prepared. The same differentiation distinguishes the clothing, the homes and so forth of civilised man. According to Spencer, all such progress helps real happiness, that is to say the fulness and the prolongation of life.
It is easy to see, however, that such an interpretation of progress is inexact, like the conception of the goal of life associated with it. If the complication of the mode of life, which is so marked in modern civilisation, is really the best way of reaching happiness, there are no reasons to arrest the tendency in that direction. If, on the other hand, my view be correct, that true progress consists in the elimination of the disharmonies of human nature and in the cultivation of physiological old age followed by natural death, the conditions for realising progress would be different and very clear. The great complexity of life in modern civilisation is a sign of progress according to Spencer, but I do not agree with him. Spencer speaks of the variety and preparation of food. It is certain that this complexity militates against physiological old age, and that the simpler food of uncivilised races is better. I do not wish to write an essay on domestic hygiene, and I shall be content with saying that most of the delicate dishes provided in the homes, hotels, and restaurants of the rich, stimulate the organs of digestion and secretion in a harmful way. It would be true progress to abandon modern cuisine and to go back to the simple dishes of our ancestors. One of the conditions that enabled the Jews of the earlier Biblical times to live longer than civilised people, was, beyond all doubt, the greater simplicity of their diet. True hygiene, which is in open disagreement with the elaborated art of cookery, is also opposed to the differentiation of modern dress and dwellings. Progress thus would consist in simplifying many sides of the lives of civilised people.
The luxury which has done so much harm to mankind, and which would be included in the formula, “passage from indefinite homogeneity to definite heterogeneity,” is founded not on a general law of evolution of the whole universe, but on a particular conception of life, quite different from mine according to which the rectifying of the abnormal human cycle to a normal cycle is the true goal of life.
Perhaps one of the oldest conceptions of life that has tended to luxury is to be found in the book of Ecclesiastes. Having reached the conclusion: “For in much wisdom is much grief: and he that increaseth knowledge increaseth sorrow” (i. 18), and having said: “Then I beheld all the work of God, that a man cannot find out the work that is done under the sun: because though a man labour to seek it out, yet he shall not find it, yea farther; though a wise man think to know it, yet shall he not be able to find it.”[342] Solomon laid down the rules of life as follows: “Go thy way, eat thy bread with joy, and drink thy wine with a merry heart: for God now accepteth thy works.”
“Let thy garments be always white; and let thy head lack no ointment.”
“Live joyfully with the wife whom thou lovest all the days of the life of thy vanity, which he hath given thee under the sun, all the days of thy vanity; for that is thy portion in this life, and in thy labour which thou takest under the sun.”
“Whatsoever thy hand findest to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.”[343]
The wisdom of Solomon was to enjoy this life as much as possible, since man is unable to solve the problem of the goal of life. His precepts have been taken as a guide, and have led to an organisation of life that could only become more and more epicurean.
As soon as the goal of life has been seen clearly, luxury ceases to be true happiness as it hinders the making perfect of the normal cycle of human life. Young people, instead of abandoning themselves to all the pleasures because they have nothing before them but a sad prospect of morbid old age and death, ought to make ready for physiological old age and natural death. The apprenticeship certainly will be long. In our time the years of study already last much longer than occurred even a century ago. As the body of knowledge grows greater, the time to acquire it will become prolonged, but this period of preparation will serve as the prelude to ripe maturity and ideal old age.
Old age is repulsive at present, because it is an old age devoid of its true meaning, full of egoism, narrowness of view, incapacity and malignancy. The physiological old age of the future assuredly will be very different. In the societies of animals, especially as they occur among insects, the members show a high degree of differentiation. Some individuals are adapted to the reproductive functions, while others are sterile and are fitted for the care of the young and to supply the wants of the community. This differentiation, which is of social value, has arisen independently in different groups. Thus, in the societies of bees and ants the workers are sterile females, while in the case of termites, individuals of both sexes may be sterile. In the human race, evolution is following another path. There is no sign of the appearance of a sterile class; but, as the life of man is longer than that of insects, it is divided into two periods, a reproductive period and a sterile period. Old age, at present practically a useless burden on the community, will become a period of work valuable to the community. As the old man will no longer be subject to loss of memory or to intellectual weakness, he will be able to apply his great experience to the most complicated and the most delicate parts of the social life.
Young men are usually very bad politicians, and in countries where they take a large share in public affairs they do much harm because they are without the necessary practical knowledge. Their incapacity is clearly shown by the great changes in their political views as they advance in years and gain experience. In the future, old men will have charge of all complex and difficult social functions. Thus, vast improvements will be made in politics and in justice, which at present are defective because of their insufficient foundations.
As soon as every one has recognised the true goal of human life, and has assumed, as the ideal, the realisation of the normal cycle of life, a real guide to life will have been found. We shall know at least whither we are going, and as yet we are ignorant of that. We have wished to make life better, but we have not known how or for whom to make the attempt. Formerly it was assumed that, in the future, love would spread and become generalised. Family love had spread to the tribe and then had been transformed to patriotism; it was held that no obstacle stood in the way of its embracing all humanity. Such an idea was prevalent in the eighteenth century, and became a common ground of all systems of philosophy, morality and politics. But, since means of communication have been improved so vastly and since the most distant voyages are within the power of almost every one, the vague notion of “humanity” has been replaced by exact knowledge of the native savages in many parts of the earth. We have come to disbelieve in “humanity” in the old sense of the word, so great is the difference between savage and civilised peoples. And many modern theories have rejected the inclusion of the lower races in the sentiment of humanity. In the fifth chapter, I quoted the view of the moralist, Sutherland, on the advantages that have come about from the English seizure of the forests that belonged to the natives of Australia. Moreover, it is well known that a profound hatred exists between white men and black men in several parts of the earth, notably in America and the Antilles. Such instances could be multiplied.
How then are we to emerge from this difficulty? At what point is the love of the future to be stayed, if it cannot spread to all humanity?
In a recently published treatise on natural philosophy, Ostwald,[344] a very distinguished German physical chemist, has discussed this question. He calls good “the actions that made easier the existence of other men.” But to what other men are we to apply this rule? “What is the size of the circle of altruistic love,” asked Ostwald. “The general feeling,” he said, “is that it should cover the family and the nation. The feeling that it should cover all humanity appears to most of us as a theoretical demand rather than something practical. And thus have not most of us the tendency to limit our altruistic actions much more in the case of men beneath us than in the case of our social comrades (Stadesgenossen)?” According to this formula, moral action would not stretch beyond our compatriots, and humanity as a whole would be excluded from it.
Here we have entered on a problem relating to the principles of normal life. In former times, religion was the chief bond among men. Later on, religion gave way to patriotism, which in default of anything better still holds its place. Community of language unites the individuals of a nation, but the advance of civilisation has undermined the foundation of that source of differentiation. Naturally, when a number of men spoke only one and the same language, great solidarity was the result, as ideas spread only by language. But such a monoglottism is not the end of human progress. As means of communication have improved, the nations have been brought in contact with each other. The knowledge of foreign languages is an elementary necessity of modern life. And so the bonds of nationality certainly will become looser, in this respect following the bonds of family. The dislike that we have to people whose language we do not understand, becomes changed into a feeling of unity with them as soon as we can understand them. In that respect an active development is in progress, and we shall have to seek out some new principle on which to base international solidarity. A good deal has been made of the possession by different nations of the same culture, but the vagueness of the phrase has not been realised. Recognition of the true goal of life and of science as the only means by which that goal may be attained would form an ideal on which men might unite; they would group themselves around that, as in former days men were held together by religion.
I think it extremely probable that the scientific study of old age and of death, two branches of science that may be called _gerontology_ and _thanatology_, will bring about great modifications in the course of the last period of life. All that we know on these subjects confirms my view. But will it lead to the development of an instinct of death? That instinct lies deep in the roots of the human constitution? Will the means be found to bring it to the surface? Has not the enormous period during which it has remained latent led to its atrophy? The science of the future alone can answer that question. But the persistence of organs and structures that are extremely ancient, as for instance, the survival of the mammary glands in males and of the vermiform appendage in anthropoid apes and man, gives us the hope that the instinct of natural death may emerge from its latent condition when old age has become a normal process.
The mammary glands of males are functionless rudiments. They must be interpreted as vestiges of organs that were more highly developed in remote ancestors among which both sexes gave milk to nourish the young. This function exists in a latent condition in the males of living mammals. Extremely rare cases have existed in which males possessed large glands secreting enough milk to feed the young. These males, it is true, had the genital organs either very badly developed or in a condition approaching hermaphroditism.[345] But in other authentic cases (perfectly developed) he-goats and rams have been known to provide milk in considerable quantities, whilst married men have suckled children with milk secreted by unusually developed glands. It is stated that the secretion of milk can be excited by stimulation of the nipples.[346] Such examples of the reappearance of a latent property that has been lost for untold ages are extremely important.
Probably actual cases of the instinct of natural death in man are as rare as instances of the secretion of milk by males. But favouring circumstances and some education of the instinct of death would probably reawaken it and develop it fully. There is much work to be done before so great an object can be achieved. But it is the peculiar feature of science to be eager for much labour, while religions and systems of metaphysical philosophy are content with passive fatalism and silent resignation. The mere hope of being able to solve the great problems of humanity in the more or less distant future brings much satisfaction. When Tolstoi, agonised by the impossibility of solving the great problems, and haunted by the fear of death, asked if the love of our children is not able to sooth our souls, he found that such a hope was vain. “What is the good,” he said, “of rearing children who will soon find themselves in the same difficult position as their parents?” “Why should they live? why should I love them and protect them and foster them? Is it that they may come to the same despair as I am in myself or else grow imbecile? As I love them, I do not wish to hide the truth from them, for each step in knowledge will lead them nearer to it. But the truth is—death.” I can understand that many persons would abstain from having children if they had come to these pessimistic conclusions.
The point of view that I have exposed in this book will make life more possible. Our generation has no chance of attaining physiological old age and normal death; but it may take real consolation from the thought that those who are now young may advance several steps in that direction. It may reflect that each succeeding generation will get closer and closer to the solution and that true happiness one day will be reached by mankind.
The slow advance to happiness will demand many sacrifices. Already, men of science sacrifice their health and sometimes their life to reach the solution of some important problem, as for instance, to clear up a medical question, and so be ready to heal or to save the lives of their fellows.
Before it is possible to reach the goal, mankind must be persuaded that science is all-powerful and that the deeply rooted existing superstitions are pernicious. It will be necessary to reform many customs and many institutions that now seem to rest on enduring foundations. The abandonment of much that is habitual and a revolution in the mode of education will require long and painful effort.
Definition of the goal of human existence will bring great precision to the principles of morality. True policy will have to be reared on new foundations. The politics of to-day are in the condition in which medicine still remained in days long past. In the old days any one was allowed to practise medicine, because there was no medical science and nothing was exact. Even at the present time, among less civilised people, any old woman is allowed to be a midwife. In some cases the mother attends the labour of her daughter, or (as for instance in a caste of natives in Malabar), it may be the mother-in-law who does the duty. Very often friends act as midwives. Among more civilised races, differentiation has taken place, and childbirths are attended by women of special training, who are midwives by diploma. In the case of nations still more civilised, the trained midwives are directed by obstetric physicians who have specialised in the conducting of labour. This high degree of differentiation has arisen with, and has itself aided, the progress of obstetric knowledge.
Politics, as they exist to-day, correspond to the early stages of obstetric practice. Every adult male is thought fit for exercising functions so difficult as those of an elector or a juryman. The only excuse for this condition is that political science is in its infancy. When sociology is more advanced, there will come about a differentiation like that in medicine. When that has taken place, old persons who have acquired great experience, and who because of their physiological constitutions have preserved all their faculties, will give most valuable services to the society of the future.
In the progress towards the real goal of life, men will lose much of their liberty, but will receive in exchange a new feeling of solidarity. As knowledge becomes more and more extensive and exact, freedom to neglect it will be more and more limited. Formerly any one was at liberty to teach that whales were fish; but now that it has been proved that whales are mammals, the mistake is not to be pardoned. Since medicine has become more of an exact science, the liberty of doctors has been restrained. Practitioners have already been sentenced for neglecting antisepsis and asepsis. Other forms of freedom, such as the freedom to neglect vaccination against smallpox, to spit on the floor, or to let dogs run loose without being muzzled, are worthy of savage days and will cease as civilisation advances.
On the other hand, the knowledge that the goal of human life can be attained only by the development of a high degree of solidarity amongst men will restrain actual egotism. The mere fact that the enjoyment of life according to the precepts of Solomon is opposed to the goal of human life will lessen luxury and the evil that comes from luxury. Conviction that science alone is able to redress the disharmonies of the human constitution will lead directly to the improvement of education and to the solidarity of mankind.
In progress towards the goal, nature will have to be consulted continuously. Already, in the case of the ephemerids, nature has produced a complete cycle of normal life ending in natural death. In the problem of his own fate, man must not be content with the gifts of nature; he must direct them by his own efforts. Just as he has been able to modify the nature of animals and plants, man must attempt to modify his own constitution, so as to readjust its disharmonies.
Breeders form a conception of the ideal result when they are about to attempt the production of some new variety which shall be pleasing esthetically and of service to man. Next, they study the existing individual variations in animals and plants on which they wish to work, and from which they will select with the minutest care. The ideal result must have some relation to the constitution of the organisms selected.
To modify the human constitution, it will be necessary first, to frame the ideal, and thereafter to set to work with all the resources of science.
If there can be formed an ideal able to unite men in a kind of religion of the future, this ideal must be founded on scientific principles. And if it be true, as has been asserted so often, that man can live by faith alone, the faith must be in the power of science.
INDEX
Abortion, artificial, 102, 103, 104, 105 as a religious ceremony, 164
Abstinence, Hartmann on sexual, 186
Aged, fear of death by, 131 murder of, by low races, 129, 130 treatment of, by modern society, 130
Albius, and artificial fertilisation, 20
Alcohol, and length of life, 259 as producer of sclerosis, 247
Altruism, limitations of, 296
Anæsthetics, influence of, compared with death, 159
Ancestor-worship, in China, 144 by Confucius, 145, 146 by Kaffirs, 150 quotations from Tylor on, 150
Animism, Tylor on, 138, 139, 140
_Anisoplia_ and light, 36
Annelids, vegetative reproduction of, 264
Annihilation, Büchner on, 220 Mailaender on, 188
Anthropoid apes, relationship to man, 55 social instincts of, 105
Ants, sexual disharmonies in, 34
Apes, compared with man, 42, 43
Appendage, vermiform, of man and apes, 44
Appendicitis, 66, 67 curable by modern science, 211 frequency of, 68
Apoplexy, phagocytes in, 239
Aristotle, on future life, 169 on pleasure, 6
Art, as affected by Christianity, 13 of the Greeks, 5
Arterial sclerosis, 247
Arteries, in old age, 237
Asceticism, 11
Atrophy, in old age, 238
Aurelius, Marcus, on death, 172,174, 262 on immortality, 172 Renan on, 174
Bacon, on failure of philosophy, 203 on lengthening life, 257
Bacteria of the intestines, 248, 249
Baobab-tree, age of, 266
Baudelaire, on death, 288
Baumann, on microbes in intestines, 251
Beetles, as food of wasp larvæ, 28, 29
Behring, von, on diphtheria, 211
Benares, Buddha’s sermon at, 154
Bert, Paul, on treatment of the aged, 130
Bible, old age in, 280
Bienstock, on harmful microbes, 256 on intestinal putrefaction, 255
Birds, absence of large intestine in, 252 age of, 232
Bischoff, on reproductive organs of apes, 81
Blindness, of infants, how prevented, 211
Blood, experiments on serum of, 52, 53
Blood corpuscles, specific sensibility of, 160
Boas, on cancer, 215
Bones, in old age, 237, 243
Bordet, on cytotoxic serums, 245
Botulism (“sausage-disease”), microbe of, 257
Brain, invasion of macrophags (figure), 241
Brunetière, on failure of science, 218
Buddha, contempt of women, 9 death of, 158 on disease, 154 on fear of death, 153 on immortality, 147
Buddha, on Nirvâna, 158 on old age, 154 on renunciation, 154 sermon at Benares, 154 on sorrows of existence, 205
Buddhism, and celibacy, 163 and fear of death, 119 and future life, 144 and immortality, 147, 148 and pessimism, 176, 177
Büchner, on Buddhism, 144 on morality, 107 on science, 219
Burial, of the old, alive, 152
Bütschli, on immortality of protozoa, 264
Byron, on fear of death, 177 on instinctive nature of fear of death, 128 on pessimism, 177
Cæcum, absence of, in birds, 253 of chimpanzee (figure), 45 and disease, 69 of man (figure), 44 of man and apes, compared, 44 of monkeys, 67
Çakya-Mouni, discovers death and disease, 119, 120
Calkins, on degeneration of infusoria, 232
Cancer, in alimentary canal, 73, 74 modern science and, 213, 214
Casimir, sacrifices at burial of, 141
Castration, Hartmann on, 183
_Catasetum_, disharmony in, 30
_Catasetum saccatum_ (figure), 24
Caterpillars and cocoons, 33
Celibacy, 12, 13, 163
Cellulose, digestion of, 252
Centenarians, Lankester on, 259 Lejoncourt on, 280
_Cerceris_, figure of, 28
_Chætogaster_, vegetative reproduction of (figure), 265
Chemotaxis, of sexual cells, 268
Childbirth, ages of women at, 93 pains of, 92
Chinese, ancestor-worship among, 144 belief in immortality, 145 Buddhists, views on future life, 149 laws against, 109
Christianity, and asceticism, 11 and continence, 163 influence of, on art, 13 and human nature, 7, 10
Chromophags, in blanching of hairs, 243
Cicero, on death, 169, 263 on future life, 169
Civilisation, and progress, 292
Cocoons, formation of, 33
Confucius, on ancestor-worship, 145, 146
Conjugation, and immortality, 264
Connective tissue, in old age, 236, 238
Consciousness, relation of to bodily functions, 160
Credé, on prevention of infantile blindness, 210
Cruger, on bees and orchids, 23
Cuisine, modern, evils of, 292
Cytotoxic serums, 245
Dahlmann, on meaning of Nirvâna, 156
Darwin, on fertilisation of orchids, 21, 22 on luminous insects, 37 on natural morality, 8 on origin of man, 40
Davids, Rhys, on meaning of Nirvâna, 156, 157
Death, Aurelius on, 262 Baudelaire on, 288 Cicero on, 169, 263 Guyau on, 195 Hartmann on, 184 Mailaender on, 188, 189, 190 Nordau on, 193 Plato on, 166, 167 Renan on, 195 Rückert on, 195 Schiller on, 195 Schopenhauer on, 179, 180, 181, 288 Seneca on, 171 Socrates on, 166, 167 Tokarsky on, 125 Tolstoi on, 122, 123, 299 Weismann on, 266 Zola on, 226 Philosophers on, 133 as annihilation, 162 compared with anæsthetics, 159 fear of, 115, 116, 153 feigning of, 114 in ephemerids, 275 instinct of, 281, 298 of Jewish patriarchs, 280, 281 natural, 266, 272, 277, 278, 279, 280, 299 in old age, 267 scientific study of, 262
Degeneration, senile, in infusoria, 231 in insects, 232 in vertebrates, 232
De Goncourt, quotations from, 121, 225
Deniker, a fœtus of man and ape, 47
Descartes, on lengthening life, 257
Desire of life, not to be ignored, 228
De Vries, on new species, 57
Diet, as regulated by religious, 162
Digestive system of man, 60
Disease, religious measures against, 164
Dogs, old age in, 233
D’Holbach, on natural morality, 7
Dragon-tree, of Oratava, 265
Dubois, on _Pithecanthropus_, 50
Du Bois Reymond, on agnosticism, 221
Dufour, on wasps, 27
Duhring, a blind optimist, 117
Duncan, Matthews, on childbirth, 94
Duration of life, 277, 278
Ebstein, on prolonging life, 258, 260
Ecclesiastes, on life, 293
Edgren, on arterial sclerosis, 247
Elixirs of life, 257
Emasculation, by Skoptsy, 9
Ephemerids (figures), 271, 273 absence of instinct of preservation in, 275 larvæ (figure), 272 sexual instincts of, 36 swarming of, 271
Epicureans, _summum bonum_ of, 6
Ewald, on microbes in intestines, 251, 252
Eye, of man, imperfections of, 78
Fabre, on caterpillars, 33 on fossorial wasps, 27, 28, 34
Faith, modern return to, 222 Tolstoi’s return to, 224 Zola’s attraction to, 225
Family instincts, 108 love, 295
Fauvel, on natural death, 280
Fear, of death, Rousseau on, 118 Tokarsky on, 125 Tolstoi on, 122, 123 in the aged, 118, 131 in Buddhism, 119 by a Christian minister, 124 by French writers, 121, 122, 132 instinctive nature of, 127, 128, 153 occasional absence of, 152
Feet, of man and apes, 43
Fichte, on future life, 176
Finot, on continuity of life, 197 on fear of death, 122, 126, 197
Flies, cause of death of, 274
Flora of the intestines, 248, 249, 251
Flourens, on limits of life, 277
Fœtus of gibbon, figure of, 46 of man, figure of, 47
Food, of ancestral man, 74 instinct of choice of, 75, 76
Fossorial wasps, 27, 34
Future life, Cicero on, 169 Fichte on, 176 Kant on, 176 Plato on, 168 belief in, 141, 149, 151, 159 opposed by reason, 161, 165 _see_ Immortality
General paralysis, symptoms of, 111
Gerontology, science of old age, 297
Glow-worms, 37
Goal of human life, 300, 301
Gods, of the Greeks, 4 of the Orientals, 4
Goncourt, E. de, quotations on fear of death, 121, 132
Gorillas, old age in, 233
Greek art, 5 philosophy, 5
Gruenbaum, on injection of serums, 54
Guinea-pigs, reared without microbes, 249
Guyau, on death, 195, 196; on love, 196 on religion and death, 133 on failure of science, 222 on resignation, 199
Haeckel, on the “cellular soul,” 269 on future life, 221 on morality, 107
Hair, blanching of, 242 (figure), 243 and disease, 63 of embryo, 63
Hammerling, on optimism, 191, 192
“_Hamlet_,” quotation from, 227
Hands, of man and apes, 43
Happiness, Hartmann on, 186 Mailaender on, 189 Meyer-Benfey on, 198 meaning of, 111
Hartmann, on death, 184 on immortality, 184 pessimism of, 183 on progress, 185 as a youthful pessimist, 117
Hassenstein, on childbirths in the young, 283
Heape, on menstruation, 88
Hegel, death from cholera, 120
Heim, on feelings at death, 126
Hell of Chinese Buddhists, 149
Helmholz, on the eye, 78
Henseler, on ages of patriarchs, 259
Hermaphroditism, 79, 80
_Herminium monorchis_, figure of, 26
Huber, on ants, 34
Hufeland, on prolonging life, 258
Humanity, vagueness of conception, 296
Humboldt, on natural morality, 8
Hunt, on burial of the aged living, 152
Hutcheson, on naturalism, 7
Huxley, on origin of man, 41
Hymen, disharmonies of, 85 distinctive of human race, 81, 82 primitive function of, 85, 86 ritual destruction of, 83, 84
Illusion, Hartmann on, 183 Mailaender on, 188
Immortality, Aristotle on, 169 Buddha on, 147 Hartmann on, 184 Meyer-Benfey on, 198 Plato on, 168 Schopenhauer on, 179, 180, 181 Seneca on, 170 Spinoza on, 175 amongst animals, 270 of “cellular soul,” 269 of protozoa, 264 of reproductive cells, 267
Inaudi, the calculator, 58
Infanticide, 103, 104
Infusoria, conjugation of, 231 immortality of, 263, 264 reproduction of, 230 senile degeneration of, 231
Insects, compared with vertebrates, 276 fertilisation of plants by, 21 senile degeneration of, 231
Instinct of death, 281, 282, 283, 298 of family, 108 of life, 129 sexual, 283 of society, 109
Intestines, bacterial flora of, 248, 249 large, degeneration of, 70 large, diseases of, 73, 74 large, excision of, 70 large, function of, 70, 71, 72
Jewish belief in future life, 142
Justice, in relation to humanity, 112
Kant, on future life, 176
Kephir, use of, 255
Khémâ, legend on immortality, 147
Kidney ducts, 80
Koch, on microbe of tuberculosis, 212
Lactic acid, arrests putrefaction, 255
Lady-birds and nectar, 32
Language, as a social band, 297
Lankester, Ray, on centenarians, 259
Lanugo, of human embryo, 62
Larvæ, of ephemerids, 276
Lecky, on natural morality, 8
Lejoncourt, on centenarians, 280
Leucocytes and phagocytes, 240
Liberty, future limitation of, 301
Life, duration of, in Biblical times, 259, 260 modes of lengthening, 257, 258
Light, attractive to insects, 35
Linnæus, on origin of man, 41
Lister, and antisepsis, 209
_Listera ovata_, figure of, 32
Loeb, on natural death, 266
Longet, on old age, 234
Longevity, in birds, 232 and large intestine, 252 in Old Testament, 259, 260
Love, Guyau on, 196 spreading of, 295
Lubbock, on ancestor-worship, 150 an optimist, 117
Luminous insects, 37
Luther, Martin, on supernatural origin of disease, 164
Luxury, evils of, 293, 294, 301
Macrophags, definition of, 240 functions of, 240 in senile decay, 241
Maeterlinck, on pessimism, 191
Mailaender, on pessimism, 187, 188
Malignant tumours, science and, 214
Mammary glands, rudimentary, 298
Man, destiny of, 286 disharmonies, and harmonies in, 285 origin of, 40, 286 peculiar characters of, 59 rudimentary organs of, 59, 60 Marinesco, on function of phagocytes, 241
Marriage, age at first, 97 Christian views on, 163 early, in primitive races, 86, 90
Martelly, on intestinal putrefaction, 255
Materialism, Büchner on, 220 Haeckel on, 220
Matriopathy, 6
May-flies and light, 35
Medicine, advance of, 210
Memory, late development of, 78
Ménière, on bees and orchids, 21
Menstruation, in monkeys, 88, 89 origin and significance, 87, 88 origin of, 89 regarded as impure, 92
Merkel, on tissue-changes in old age, 238
Metamorphoses, of ephemerides, 272
Metchnikoff, on blanching of hair, 242 on senile atrophy, 238
Metchnikoff, Madame, on tadpoles reared without microbes, 249
Meyer-Benfey, on happiness, 198 on immortality, 198
Microbes, absence of, in ephemerids, 274 harmful, 256 of the intestines, 248 producing poisons in intestines, 251
Microphags, definition of, 240 functions of, 240
Milk, fermented or soured, beneficent action of, 255 human, 282 secretion of, by males, 298
Monkeys, and choice of food, 75
Morality, based on human nature, 9 true foundation of, 289
Mosaic regulations on diet, 162, 163
Moths and light, 35
Müller, Johannes, on the eye, 78 Hermann, on lady-birds, 32 Max, on meaning of Nirvâna, 155, 158
Mutilations of the body, 9, 15
Naegeli, on natural death, 265
Natural death, 302 cases of, 278, 279, 280 in ephemerids, 27
Nature, Marcus Aurelius on life according to, 173 and morality, early opinions on, 3
Negroes and whites, 109
Nicene Creed, compared with ancestor-worship, 151
Nirvâna, Aurelius and, 175 Hartmann on, 186 Schopenhauer on, 182 meaning of, 155, 156, 157
Nordau, on old age, 234 on optimism, 192; on pain, 193
Nuttall and Thierfelder, on germ-free guinea-pigs, 249
Obstetrics, in ancient times, 300
Old age, Longet on, 234 Nordau on, 234 amelioration of, 254 in birds and mammals, 232, 233 characters of, 229, 230, 278, 294 morbidity of, 244 scientific study of, 228 serums in, 245, 246
Onanism, 35, 95, 96, 99
Optimism, Hammerling on, 191, 192 Nordau on, 192
Optimists generally old men, 117
Origin of man, due to sudden appearance of new characters, 57, 59
Ourangs, old age in, 233
Orchids, and fertilisation, 19, 20
Orthobiosis, the taste of science, 289
Ostwald, on love of humanity, 296
Ova, immortality of, 267
Pain, Nordau on, 193
_Palingenia_, swarming of, 272
Pantheism, of German poets, 195
Paradise, according to the Talmud, 143 of Chinese Buddhists, 149
_Paramecium_, conjugation of (figure), 231 division of (figure), 230
Parasites, late evolution of, 18
Parovaria, 80
Parrots, paucity of bacterial flora in, 253
Pasteur, as founder of modern scientific medicine, 209
Pasénadi, legend on immortality, 147
Pathology, of old age, 278
Patriotism, 295
_Pelopæus_, figure of, 34
Penis, os, in man and apes, 81
Personality, consciousness of, 160
Pessimism, Byron on, 177 Hartmann on, 183 Maeterlinck on, 191 Mailaender on, 187 Schopenhauer on, 177, 178, 179 and Buddhism, 176, 177 and disease, 206 and disharmony, 38 origin of, 176 value of, 194 and youth, 117
Pettenkofer, suicide of, 131
Pfeffer, on chemotaxis in cryptogams, 269
Pflüger, on prolonging life, 258
Pfungst, on meaning of Nirvâna, 156
Phagocytes, functions of, 239 inhibited by lactic acid, 255 and poisons, 247 sensibility of, 240
Phagocytosis, in old age, 244 in senility, 242
Philosophy, and death, 166 relation of, and religion, 166 tendency of, to become religious, 175
Phenol, production of by microbes, 251
_Pithecanthropus_, 50
Placenta, of man and apes, 46
Plague, cause of, 208
Plato, and nobility of man, 4 on pleasure, 6 views on death, 166, 167, 168
Pleasure, views of Plato and Aristotle on, 6
Plotin, on immortality, 175
Pollinia of orchids, 21
Politicians, incapacity of young, 295
Politics, compared with savage obstetrics, 300
Post-mortem examinations, 246, 289
Pregnancy, avoidance of, 101
Progress, Hartmann on, 185 Spencer on, 291 not uniform, 18
Protection, means for, amongst animals, 114
Protozoa, absence of death, 263 sensibility of, 268
Purgatory, in Taoism, 146
Putrefaction, in large intestine, 73, 254
Rabbits, and destruction of young, 34, 37
Reformation, 14
Regeneration, in brain, 277 in cells, 271 in vertebrates, 270
Religion, and diet, 163 and disease, 205 and future life, 150 and science, 3 and sexuality, 163 Tolstoi’s return to, 223
Renal tubule, invasion of macrophags (figure), 241
Renan, on death, 195 on Jewish belief in future life, 142, 143 on Marcus Aurelius, 174
Renaissance, art of, 14
Reproduction, not cause of death in ephemerids, 275
Reproductive organs, 79
Resignation, in Buddhism, 159 Guyau on, 199 Hartmann’s system of, 187 Marcus Aurelius on, 174
Resurrection, primitive belief in, 140
Réville, on Chinese belief in immortality, 145, 146
_Rhizotrogus_ and light, 36
Richet, on failure of science, 222
Rousseau, on age and love of life, 117 on failure of science, 216 on fear of death, 118
Rovighi, on utility of milk diet, 255
Rückert, on death, 195
Rudimentary organs, in man, 59, 60
Sacrifice, at burials, 140, 141
Saint-Foix, on sacrifice of horses, 141
St. Matthew, on celibacy, 12
Savage, on old age in apes, 233 on social instincts of apes, 105
Schiller, on death, 195
Schopenhauer, and cholera, 120 on death, 121, 179, 288 on immortality, 179 pessimism of, 117, 177, 178, 179, 207
Schottelius, on rearing of germ-free chicks, 249
Science, advance of, 286 Bacon on, 204 destroys faith, 226 failure of, 215, 216, 217, 218, 222, 223 and immortality, 287 and old age, 228 and pessimism, 207, 286
Sclerosis of arteries, 248 in old age, 236, 237, 243, 244 due to poisons, 247
Scotch clergy on man, 12
Seidlitz, on natural morality, 8
Selenka, on fœtus of man and ape, 47
Self-preservation, 113, 275
Seneca, on death, 171 on human existence, 171 on immortality, 170 on nature as a guide, 7, 10
Senile decay action of macrophags, 241 characters of, 235, 238, 239 importance of phagocytes in, 241
Sensibility, specific, of white blood corpuscles, 160
Serum, alteration of properties, 51 anti-diphtheritic, 211 properties of, as guide to affinity, 51
Serums, use of, in old age, 245, 246
Sexuality, early appearance of, 94, 95 in the aged, 98 disharmonies of, 100
Sexual cells, immortality of, 268 soul of, 268
Shakespeare, sorrow and knowledge, 227
Shaving, regarded as degrading, 5
Skeleton, of man and apes, 43
Skin, of man, 62
Skoptsy, and emasculation, 9
Social instincts, 105, 109, 113
Societies, of insects, 294
Socrates, and death, 166, 167
Solidarity, of men, 297
Solomon, sorrow and knowledge, 226
Soul of cells, Haeckel on, 269 of protozoa, 268 of sexual cells, 268
Soured milk, benefits of, 255
Spencer, H., on belief in resurrection, 140 on natural morality, 9 on progress, 291
Spermatozoa, immortality of, 267 in old men, 97
Spinoza, on immortality, 175
Sterility, in human life, 295 in social insects, 294
Stoics, _summum bonum_ of, 6 on future life, 169
Strassburger, on microbes of the intestines, 248
Suicide, increase of, 4 of the old, 131 Schopenhauer, Hartmann, and Mailaender on, 190
Supernaturalism, modern craving for, 222
Survival after death, widespread belief in, 149
Sutherland, on morality of expropriation, 109, 296
Syphilis, absence of reference to in Bible, 260 resistance to effects of, 256 and sclerosis, 247
Tadpoles, reared without microbes, 249
Taine, on Christian art, 14
Tait, Lawson, on cysts, 80
Talmud, on paradise, 143
Taoism, and immortality, 146
Teeth, disharmonies of, 63, 64 of man and apes, 41 wisdom, 64
Telepathy, no argument for future life, 161
Tetanus, microbes of, 256
Thanatology, science of death, 297
Thierfelder, and Nuttall, on germ-free guinea-pigs, 249
Tissier, on intestinal putrefaction, 255
Tokarsky, on fear of death, 125, 279
Tolstoi, on fear of death, 115, 122, 299 on failure of science, 217, 223 return to religion, 223, 224
Tombs, burial of weapons and implements, 139
Transfusion of blood serum, 51
Transmigration of souls, in Buddhism, 157 of souls, Jewish belief in, 144
Trees, death of, 265
Tuberculosis, modern science and, 212
Tylor, on ancestor-worship, 150 on animism, 138
Uhlenhuth, on injection of serums, 53
Vanilla, cultivation of, 19 fertilisation of, 20
Vaccination, 301
Vermiform appendage and disease, 66, 68 of man and apes, 44
Virginity, historical importance of, 83, 84
Waitz-Gerland, on primitive customs, 139
Weapons, burial with dead, 139
Weismann, on origin of death, 266 on immortality of protozoa, 264
Wiedersheim, on human characters, 59
Will to live, Mailaender on, 189 Schopenhauer on, 182
Wisdom teeth, degeneration of, 64, 65
Women, views of Buddha on, 9
Wounds, modern success in healing of, 210
Xenocrates, 5
Youth, absence of fear of death, 116, 117 and excesses, 116 ideals of, 263 and pessimism, 117
Zola, on death, 225 on fear of death, 121
Zulu, ancestor-worship, 151
-----
Footnote 1:
Since A. Wagner’s classical work, “Ueber die Gesetzmässigkeit der scheinbar wilkürlichen menschlichen Handlungen,” suicide has been discussed by many authors. The most recent contribution to the subject is the important monograph by Westergaard, “Die Lehre von der Mortalitæt u. Morbiditæt,” Second Edition, Jena, 1901.
Footnote 2:
Shaving the beard began at the time of the Macedonian rule, and philosophers refrained from the new custom, which seemed to them unprincipled. (V. Hermann, “Lehrbuch der griechischen Privatalterthümer,” 1870, vol. I., pp. 175–177.)
Footnote 3:
Quetelet, “Anthropomètrie,” 1872, p. 86.
Footnote 4:
Zeller, “Die Philosophie der Griechen,” Third Edition, vol. II. 1, p. 741, 1875.
Footnote 5:
Zeller, _l.c._ p. 880.
Footnote 6:
Zeller, vol. II., 2, p. 447.
Footnote 7:
Zeller, First Edition, vol. III., 7, p. 193.
Footnote 8:
Zeller, _l.c._ p. 401.
Footnote 9:
“De Vita Beata,” chap. viii.
Footnote 10:
“Moral Philosophy,” London, 1755.
Footnote 11:
Buckle, “History of Civilisation in England.”
Footnote 12:
Published at Amsterdam in 1776.
Footnote 13:
Vol. I., p. 32.
Footnote 14:
“History of European Morals,” Third Edition, London, 1877.
Footnote 15:
“The Descent of Man and Selection in Relation to Sex,” First Edition, vol. I., p. 98.
Footnote 16:
“Die Darwin’sche Theorie.” Second Edition, 1875, p. 272, note 25.
Footnote 17:
“The Data of Ethics,” 1879.
Footnote 18:
The “Lalita Vistara,” translated from Sanscrit into French by Foucaux; “Annales du Musée Guimet,” vol. VI. p. 183. 1884.
Footnote 19:
Zeller, _loc. cit._ p. 633.
Footnote 20:
Lecky, “History of European Morals,” chap. iv.
Footnote 21:
Lecky.
Footnote 22:
Lecky.
Footnote 23:
Buckle, “History of Civilisation in England.”
Footnote 24:
“De Secta Massonum,” Parisiis, 1884, p. 9. The passage was quoted by Brunetière in the “Revue des Deux Mondes,” 1895, vol. CXXVII., p. 116.
Footnote 25:
Schnaase, “Geschichte der bildenden Künste, vol. III., pp. 577, 584, and vol. IV., p. 718.
Footnote 26:
“Philosophie de l’Art,” Fourth Edition, 1885, vol. LXXXVIII., p. 352.
Footnote 27:
Reinhard, “System der christlichen Moral,” vol. IV., 1814, p. 831, and vol. III., p. 14, 1813.
Footnote 28:
Gaudry, “Mammifères tertiaires,” p. 235, 1878.
Footnote 29:
Delteil, “La Vanille,” Paris, 1897.
Footnote 30:
Darwin, “The Fertilisation of Orchids,” Second edition, London, 1877. See also Müller, “Die Befruchtung der Pflanzen durch Insecten,” pp. 74–85, Leipzig, 1873.
Footnote 31:
_Bulletin de la Société botanique de France_, vol. I., p. 370, 1854.
Footnote 32:
_Loc. cit._ p. 44.
Footnote 33:
Darwin, _loc. cit._ p. 179.
Footnote 34:
_Ibid._ pp. 207–208.
Footnote 35:
Fabre, “Souvenirs entomologiques,” vol. I., pp. 71–78, Paris, 1879.
Footnote 36:
_Loc. cit._ p. 201.
Footnote 37:
_Loc. cit._ pp. 120–121.
Footnote 38:
“Die Befruchtung der Blumen durch Insekten,” p. 167, 1873.
Footnote 39:
“Souvenirs entomologiques,” Fourth series, Paris, 1847.
Footnote 40:
“Recherches sur les Mœurs des Fourmis indigènes,” Paris, 1810.
Footnote 41:
Féré, “L’Instinct sexuel,” Second Edition, p. 76, Paris, 1902.
Footnote 42:
Moll, “Untersuch. üb. d. Libido sexualis,” vol. II. pp. 372, 373.
Footnote 43:
Kœppen, “Insectes invisibles,” vol. II. p. 237, 1883. (In Russian.)
Footnote 44:
Swammerdam, “Biblia Naturæ,” Leydae, 1737.
Footnote 45:
Brehm, “Les Insectes,” édit. franç., vol. I., p. 206.
Footnote 46:
“Descent of Man and Selection in Relation to Sex,” vol. I., chap. 10, p. 345.
Footnote 47:
R. Dubois, “Les Elatérides lumineux,” p. 209, Meulan, 1886.
Footnote 48:
Republished, with other essays, as “Man’s Place in Nature,” Macmillan, London, 1894.
Footnote 49:
Brunetière, _Revue des Deux Mondes_, Jan. 1, 1895, p. 99.
Footnote 50:
_Loc. cit._ p. 116.
Footnote 51:
_Loc. cit._ p. 111.
Footnote 52:
_Loc. cit._ p. 126.
Footnote 53:
_Loc. cit._ p. 126.
Footnote 54:
_Loc. cit._ p. 127.
Footnote 55:
_Loc. cit._ p. 139.
Footnote 56:
“Archives de Zoologie expérimentale,” 1885.
Footnote 57:
“Studien über Entwickelungsgeschichte der Thiere,” 1898–1902.
Footnote 58:
A summary of this question is to be found in a new volume by M. Alsberg, “Die Abstammung des Menschen,” chap. iii., 1902.
Footnote 59:
Uhlenhuth, “Deutsche Medicin. Wochenschrift,” p. 82, 1901.
Footnote 60:
Wassermann and Schuetze, “Berliner klinische Wochenschrift,” p. 7, 1901.
Footnote 61:
The _Lancet_, Jan, 18, 1902.
Footnote 62:
Selenka, _loc. cit._ p. 157.
Footnote 63:
Deniker, _loc. cit._ p. 17.
Footnote 64:
“Die Mutationstheorie,” vol. I., Leipzig, 1901.
Footnote 65:
“Comptes Rendus de l’Académie des Sciences,” 1892, pp. 275, 1329; “Revue scientifique,” 1880, p. 1124.
Footnote 66:
“Der Bau des Menschen,” Third Edition, 1902.
Footnote 67:
Selenka, “Studien über Entwicklungsgesch. d. Thiere,” p. 89.
Footnote 68:
“Dictionnaire encyclopédique des Sciences Medicales,” article “Dent,” by Magitot, p. 194, 1882.
Footnote 69:
Schmid, “Vierteljahrschrift für Zahnheilkunde,” p. 141, 1896.
Footnote 70:
Schmid, _loc. cit._ p. 147.
Footnote 71:
Redier, in “Revue mensuelle de Stomatologie,” p. 164, 1895.
Footnote 72:
“Comptes Rendus de la Société de Stomatologie de Paris,” vol. I., p. 98, 1890.
Footnote 73:
_Loc. cit._ p. 204.
Footnote 74:
Virchow’s “Archiv für Pathologische Anatomie,” 1893, vol. CXXXII., p. 76.
Footnote 75:
Lannelongue, in the “Bulletin médical,” p. 621, 1902.
Footnote 76:
Treves, “The Surgical Treatment of Perityphlitis,” London 1895.
Footnote 77:
_Edinburgh Medical Journal_, August 1893.
Footnote 78:
“Archiv für klinische Chirurgie,” vol. XLVIII., p. 715, 1894.
Footnote 79:
“Münchener medicinische Wochenschrift,” 1898.
Footnote 80:
“Archiv für klinische Chirurgie,” vol. XLVIII., p. 136, 1894.
Footnote 81:
This topic is discussed at length in my lecture, published in the _Memoirs and Proceedings of the Manchester Literary and Philosophical Society_, 1901, vol. XLV., note 5.
Footnote 82:
“Archives de Médicine navale,” 1887.
Footnote 83:
Ewald, “Klinik des Verdauungskrankheiten,” vol. III., p. 267, 1902.
Footnote 84:
Stillmarck, in “Arbeiten des pharmacologischen Institutes zu Dorpat,” vol. III., p. 110, 1889.
Footnote 85:
The case is quoted in Pozzi’s “Traité de Gynécologie,” p. 714, 1890.
Footnote 86:
Crisp, “Proceedings of the Zoological Society of London,” p. 48, 1865.
Footnote 87:
Lenhossek, in Virchow’s “Archiv. für pathologische Anatomie,” vol. XL., p. 1.
Footnote 88:
“Abhandlungen der mathem.-physikal. Classe d. K. Bayerisch. Akad. d. Wissensch. München,” vol. XIII., Part II., p. 268, 1880.
Footnote 89:
_Loc. cit._ p. 245.
Footnote 90:
_Loc. cit._ p. 250.
Footnote 91:
_Loc. cit._ p. 253.
Footnote 92:
_Loc. cit._ p. 163.
Footnote 93:
_Loc. cit._ p. 208.
Footnote 94:
Ploss-Bartels in “Das Weib,” Seventh Edition, 1902. Vol. II., pp. 228–229 is the source of information on this matter.
Footnote 95:
Ploss-Bartels, _loc. cit._ vol. I., p. 489.
Footnote 96:
Pozzi, “Traité de Gynécologie,” p. 1067, 1890.
Footnote 97:
“Real-encyclopädie d. Gesammten Heilkunde,” Second Edition, vol. X., p. 34, 1885.
Footnote 98:
It would be interesting to find out whether or no Hindoo or Chinese virgins suffer from _chloranæmia_; at present we have no information on this matter.
Footnote 99:
Ploss-Bartels, _loc. cit._ p. 622.
Footnote 100:
Saint Cyr, “Traité d’obstétrique vétérinaire,” p. 52, Second Edition, 1888.
Footnote 101:
_Philosophical Transactions of the Royal Society of London, 1897_, pp. 135–166.
Footnote 102:
“Verhandlungen der Berliner Gesellschaft für Anthropologie,” p. 88, 1876.
Footnote 103:
Ploss-Bartels, _loc. cit._ p. 625.
Footnote 104:
Vratch, in Russian, p. 1456, 1901.
Footnote 105:
Ploss-Bartels, _loc. cit._ p. 443.
Footnote 106:
Rakhmanoff.
Footnote 107:
Ploss-Bartels, _loc. cit._ p. 626.
Footnote 108:
_Ibid._ p. 626.
Footnote 109:
“Venus Urania,” Leipzig, 1798.
Footnote 110:
Moll, “Untersuch. über die Libido Sexualis,” vol. I., p. 44.
Footnote 111:
“Real-encyclopædie der gesammt. Heilkunde,” vol. XIV., p. 593. Second Edition, 1888.
Footnote 112:
Fürbringer, _loc. cit._
Footnote 113:
“Dictionnaire encyclopédique des Sciences médicales,” vol. XV., p. 378, 1881.
Footnote 114:
Fritsch, “Die Eingeborenen Süd-Afrikas.” Breslau, 1873.
Footnote 115:
Information that I have obtained from the Zoological Gardens at Anvers would seem to show the existence of similar differences between the sexes in the case of monkeys.
Footnote 116:
Wappaeus, “Allgemeine Bevölkerungsstatistik,” vol. II., p. 285, 1861.
Footnote 117:
“Sur les Altérations pathologo-anatomiques des Testicules pendant la Vieillesse,” St. Petérsbourg, 1894 (in Russian). A few years ago, in course of the examination of the body of a man who had died at the age of 103 at Lyons, the seminal vesicles were found to be full of ripe and active spermatozoa. “Annales d’Hygiène publique,” p. 370, 1900.
Footnote 118:
_Loc. cit._ p. 377.
Footnote 119:
“Die Welt als Wille und Vorstellung,” vol. II., Supplement to chap. xliv.
Footnote 120:
_Loc. cit._ p. 364.
Footnote 121:
_See_ chap. i.
Footnote 122:
Vol. I. chap. xxxv.
Footnote 123:
“L’Anthropologie,” vol. IV., p. 129, 1893.
Footnote 124:
Waitz-Gerland, “Anthropologie der Naturvölker,” vol. VI., p. 139, 1872.
Footnote 125:
“Völkerkunde,” vol. I. p. 274, 1885.
Footnote 126:
Huxley, “Man’s Place in Nature,” p. 60.
Footnote 127:
Sutherland, “Origin and Development of the Moral Instinct.”
Footnote 128:
Büchner, “Force and Matter.”
Footnote 129:
Haeckel, “The Riddle of the Universe,” pp. 357–358, Second Edition, 1901.
Footnote 130:
_Loc. cit._ p. 796.
Footnote 131:
Ballet and Blocq, “Paralysie générale progressive,” in “Traité de Médecine,” published under the direction of Charcot, Bouchard, and Brissaud, vol. VI., p. 1032, 1894.
Footnote 132:
Emile, “Œuvres complètes de J. J. Rousseau,” vol. II., p. 432, 1876.
Footnote 133:
_Loc. cit._ p. 76.
Footnote 134:
The “Lalita Vistara,” pp. 166–170.
Footnote 135:
Edouard Rod, “Les idées morales du temps présent,” p. 48, Paris, 1892.
Footnote 136:
“Die Welt als Wille und Vorstellung,” vol. II., p. 529.
Footnote 137:
“Journal de Goncourt,” vol. VI., p. 186, 1878–1884, 1892.
Footnote 138:
“La Philosophie de la Longévité,” p. 209, Paris, 1900.
Footnote 139:
“Les Confessions,” Paris, 1891.
Footnote 140:
_Loc. cit._ p. 41.
Footnote 141:
_Loc. cit._ p. 49.
Footnote 142:
_Loc. cit._ p. 51.
Footnote 143:
_Loc. cit._ p. 60.
Footnote 144:
_Union pour l’action morale_, No. 6, p. 258, Jan. 15, 1902.
Footnote 145:
Complete Works of Tolstoi (in Russian), vol. XII., p. 512, 1897.
Footnote 146:
_Loc. cit._ p. 517.
Footnote 147:
_Loc. cit._ p. 526.
Footnote 148:
_Loc. cit._ p. 536.
Footnote 149:
“Questions de Philosophie et de Psychologie,” 1897, No. 40, p. 931. (In Russian.)
Footnote 150:
“La Philosophie de la Longévité,” Paris, 1900.
Footnote 151:
_Loc. cit._ p. 211.
Footnote 152:
_Loc. cit._ p. 213.
Footnote 153:
_Loc. cit._ p. 211.
Footnote 154:
“Die Welt als Wille und Vorstellung,” vol. II., p. 533.
Footnote 155:
Waitz-Gerland, “Anthropologie der Naturvölker,” vol. VI.
Footnote 156:
These words are quoted by Ebstein in his “Die Kunst das menschliche Leben zu verlängern,” p. 51, 1891. I have been unable to find Paul Bert’s own words, as the reference given by Ebstein is bibliographically incorrect.
Footnote 157:
“Münchener Medicinische Wochenschrift,” p. 325, 1901.
Footnote 158:
_Loc. cit._ p. 186.
Footnote 159:
“L’Irréligion de l’Avenir,” Sixth Edition, p. 449, Paris, 1895.
Footnote 160:
“Tusculanes,” vol. I., chap. 30.
Footnote 161:
“Die Welt als Wille und Vorstellung,” vol. II., p. 527.
Footnote 162:
Tylor, “Primitive Culture,” vol. I., p. 485. Third Edition, 1891.
Footnote 163:
Waitz-Gerland, “Anthropologie der Naturvölker,” 6 vols., 1866–1872.
Footnote 164:
“Essais Historiques sur Paris,” in Œuvres Complètes, vol. IV., p. 150. Maastricht, 1778.
Footnote 165:
Quoted by Tylor in “Primitive Culture,” chap. XI.
Footnote 166:
“Histoire du Peuple d’Israël,” vol. I., pp. 128–129. 1887.
Footnote 167:
“Lehrbuch der Religionsgeschichte,” vol. I., p. 253. Freiburg, Leipzig. Second Edition, 1897.
Footnote 168:
“Histoire du Peuple d’Israël,” vol. IV., p. 327. 1893.
Footnote 169:
Talmud. “Traité Bérakhote,” sheet 17.
Footnote 170:
“Force et Matière.” Sixth French edition, p. 439. 1884.
Footnote 171:
_Loc. cit._, p. 198.
Footnote 172:
“Histoire des Religions,” vol. III., “La religion chinoise,” Paris, 1889; see also “Chantepie de la Saussaye,” _loc. cit._ vol. I., p. 58.
Footnote 173:
Réville, _loc. cit._ p. 191.
Footnote 174:
_Ibid._ p. 195.
Footnote 175:
_Loc. cit._ p. 185.
Footnote 176:
“Histoire des Religions,” vol. III., “La religion chinoise,” Paris 1889, p. 187.
Footnote 177:
_Loc. cit._ p. 450.
Footnote 178:
_Ibid._ p. 444.
Footnote 179:
“Histoire des Religions,” vol. III., “La religion chinoise,” Paris, 1889, p. 469.
Footnote 180:
_Ibid._ p. 470.
Footnote 181:
Oldenburg, “Le Bouddha,” French translation, p. 281, Paris, 1894.
Footnote 182:
Oldenburg, _loc. cit._ p. 282.
Footnote 183:
“Lalita Vistara,” _loc. cit._ p. 303.
Footnote 184:
Réville, _loc. cit._ p. 475.
Footnote 185:
Réville, _loc. cit._ p. 556.
Footnote 186:
_Ibid._ p. 525.
Footnote 187:
Tylor, “Primitive Culture,” vol. II., pp. 113–114, Third Edition, 1891.
Footnote 188:
_Ibid._ vol. II., p. 114.
Footnote 189:
_Ibid._ p. 115.
Footnote 190:
_Ibid._ p. 116.
Footnote 191:
See p. 124.
Footnote 192:
The “Lalita Vistara,” p. 289.
Footnote 193:
The “Lalita Vistara,” p. 176.
Footnote 194:
_Ibid._ p. 170.
Footnote 195:
Oldenburg, p. 214.
Footnote 196:
“Buddhagosas Parables.”
Footnote 197:
“Das Freie Wort,” pp. 603–607, Jan. 5, 1902.
Footnote 198:
“Nirvâna,” Berlin, 1896.
Footnote 199:
“Lalita Vistara,” p. 176.
Footnote 200:
Spence Hardy, “A Manual of Buddhism,” p. 100, London, 1853.
Footnote 201:
Oldenburg, _loc. cit._ pp. 200–206.
Footnote 202:
Deuteronomy xii. 15, 16.
Footnote 203:
_Ibid._ 23.
Footnote 204:
_Ibid._ 25.
Footnote 205:
Exodus xii. 9.
Footnote 206:
Rhys Davids.
Footnote 207:
Corinthians vii. 7–9.
Footnote 208:
Ploss-Bartels, “Das Weib,” vol. I., p. 859.
Footnote 209:
“Die Medecin der Naturvölker,” p. 225, Leipzig, 1893.
Footnote 210:
Zeller, “Die Philosophie der Griechen,” vol. II., Part 2, pp. 462, 465. Tübingen, 1862.
Footnote 211:
“Origines du Christianisme,” vol. VII., Sixth Edition, p. 483. Paris, 1819.
Footnote 212:
Oldenburg, _loc. cit._ p. 215.
Footnote 213:
“Parerga und Paralipomena,” _Edition Reclam._, vol. II., p. 267.
Footnote 214:
_Ibid._ p. 253.
Footnote 215:
_Ibid._ p. 251.
Footnote 216:
“Die Welt als Wille und Vorstellung,” vol. II., p. 726, Leipzig.
Footnote 217:
_Loc. cit._ vol. II., p. 730.
Footnote 218:
“Die Welt als Wille und Vorstellung,” vol. II., p. 555, Leipzig.
Footnote 219:
_Loc. cit._ p. 561.
Footnote 220:
_Loc. cit._ p. 564.
Footnote 221:
_Loc. cit._ p. 566.
Footnote 222:
_Loc. cit._ p. 566.
Footnote 223:
_Loc. cit._ p. 537.
Footnote 224:
_Loc. cit._ p. 540.
Footnote 225:
_Loc. cit._ p. 581.
Footnote 226:
“Parerga,” vol. II., p. 258.
Footnote 227:
“Die Welt als Wille,” vol. I., p. 472.
Footnote 228:
“Die Welt als Wille und Vorstellung.”
Footnote 229:
“Philosophie des Unbewussten,” Berlin, 1869.
Footnote 230:
_Loc. cit._ p. 560.
Footnote 231:
_Loc. cit._ p. 565.
Footnote 232:
_Loc. cit._ p. 603.
Footnote 233:
_Loc. cit._ p. 606.
Footnote 234:
_Loc. cit._ p. 615.
Footnote 235:
_Loc. cit._ p. 621.
Footnote 236:
_Loc. cit._ p. 636.
Footnote 237:
_Loc. cit._ p. 638.
Footnote 238:
_Loc. cit._ p. 638.
Footnote 239:
“Die Philosophie der Erlösung,” 2 vols. Third Edition, Frankfort, 1894.
Footnote 240:
_Loc. cit._ vol. II., p. 637.
Footnote 241:
_Loc. cit._ vol. I., p. 325.
Footnote 242:
_Loc. cit._ p. 327.
Footnote 243:
_Loc. cit._ p. 334.
Footnote 244:
_Loc. cit._ p. 335.
Footnote 245:
_Loc. cit._ p. 349.
Footnote 246:
_Loc. cit._ p. 358.
Footnote 247:
_Loc. cit._ vol. II., p. 242.
Footnote 248:
“Le Temple Enseveli,” 1902.
Footnote 249:
Quoted by Steiner, “Welt und Lebensanschauungen im XIX. Jahrhundert,” 1901. Vol. II., pp. 170–173.
Footnote 250:
Herbert Spencer.
Footnote 251:
“Dialogues et Fragments philosophiques,” Paris, 1876.
Footnote 252:
_Loc. cit._ p. 139.
Footnote 253:
“L’Irréligion de l’Avenir.” Sixth Edition, Paris, 1895.
Footnote 254:
_Loc. cit._ p. 462.
Footnote 255:
_Loc. cit._ p. 462.
Footnote 256:
_Loc. cit._ p. 464.
Footnote 257:
_Loc. cit._ p. 470.
Footnote 258:
_Loc. cit._ p. 471.
Footnote 259:
_Loc. cit._ p. 472.
Footnote 260:
“La Philosophie de la Longévité,” Paris, 1900.
Footnote 261:
_Loc. cit._ p. 307.
Footnote 262:
_Loc. cit._ p. 105.
Footnote 263:
“Die moderne Religion.” Leipzig, 1902. See also _Frankfurter Zeitung_, Feb. 19 and 20, 1902.
Footnote 264:
_Loc. cit._ p. 476.
Footnote 265:
“Die Welt als Wille und Vorstellung,” vol. II., p. 687.
Footnote 266:
“Philosophie des Unbewussten,” p. 615.
Footnote 267:
Borden, “The Use of the Röntgen Ray,” p. 20. Washington. 1898.
Footnote 268:
_Bulletin du Service de Santé Militaire_, No. 499, p. 73. 1901.
Footnote 269:
The efficacy of Credé’s treatment may be inferred from the figures recorded at Stockholm, in which city the adoption of the treatment caused the percentage of cases of this nature to fall from 0.56 in 1891 to 0.045 in 1899. See Widmark, “Mittheilungen a d. Augenklinik d. Carol. Med. Chir. Instit. zu Stockholm,” p. 126. 1902.
Footnote 270:
“Archives de médecine expérimentale,” vol. VI., p. 677. 1894.
Footnote 271:
“Hospitalstidende,” May 7, 1902, p. 489.
Footnote 272:
“Annales de l’Institut Pasteur,” February 1903.
Footnote 273:
“Deutsche medecin. Wochenschrift,” October 30, 1902, p. 798.
Footnote 274:
“Si le rétablissement des sciences et des arts a contribué à épurer les mœurs.”—“Œuvres complètes,” vol. I., p. 463, 1875.
Footnote 275:
_Loc. cit._ p. 469.
Footnote 276:
_Loc. cit._ p. 470.
Footnote 277:
_Loc. cit._ p. 437.
Footnote 278:
_Loc. cit._ p. 397.
Footnote 279:
_Loc. cit._ p. 411.
Footnote 280:
_Revue des Deux-Mondes 1895_, No. 1. p. 97. “La Science et la Religion.” Paris, 1885. _Le Figaro_, January 4, 1899.
Footnote 281:
_Revue Scientifique_, vol. I., p. 33. 1899.
Footnote 282:
_Ibid._ p. 34.
Footnote 283:
_Loc. cit._ p. 511.
Footnote 284:
_Loc. cit._ p. 212.
Footnote 285:
_Loc. cit._ p. 35.
Footnote 286:
“Irreligion,” p. 460.
Footnote 287:
“Le Rajeunissement Kariogamique chez les Cillés,” “Archives de Zoologie Expérimentale,” 1899.
Footnote 288:
_Biological Bulletin_, vol. III., October 1902, p. 192; “Archiv. für Entwickelungsmechanik,” vol. XV. p. 139.
Footnote 289:
Gurney, “On the Comparative Ages to which Birds Live,” _The Ibis_, January 1899, p. 19.
Footnote 290:
Huxley, “Man’s Place in Nature.”
Footnote 291:
“Psychological Paradoxes.”
Footnote 292:
“Traité de Physiologie,” Second Edition, vol. II. p. 935.
Footnote 293:
“Etude Clinique et anatomo-pathologique sur la Vieillesse.” Paris, 1886.
Footnote 294:
The parenchymatous elements are the most important cells of the organs, _i.e._, of the liver, muscles, brain, &c.
Footnote 295:
“Bemerkungen üb. d. Gewebe beim Altern,” “Verhandl. d. X Internat, Medic. Congresses.” Vol. II., p. 124. Berlin, 1891.
Footnote 296:
“Année Biologique” de Yves Delage, vol. III., p. 249. 1899.
Footnote 297:
_Comptes Rendus de l’Académie des Sciences_, April 23, 1900.
Footnote 298:
“Annales de l’Institut Pasteur,” p. 865. 1901.
Footnote 299:
_See_ the “Annales de l’Institut Pasteur,” vol. XIV., pp. 369, 378, 390, 402. 1900. The results described therein have been confirmed by Bélonovsky (“Sur l’Influence de l’Injection de Diverses Doses de Sérum Hémolytique sur le nombre des Eléments du Sang.” Saint Petérsbourg, 1902), who has found that there is an increase in the amount of hæmoglobin and of red-blood corpuscles in the blood of anæmic patients that have been treated with minute doses of hæmolitic serum.
Footnote 300:
“Die Arteriosclerosis.” Leipzig, 1898.
Footnote 301:
_Loc. cit._ p. 118.
Footnote 302:
“Zeitschrift für Klinische Medicin,” vol. XLVI. p. 434. 1902.
Footnote 303:
“Archiv. für Hygiene,” vol. XXXIV., p. 210, 1898; _ibid._ vol. LXII., p. 48. 1902.
Footnote 304:
“Annales de l’Institut Pasteur,” p. 630. 1901.
Footnote 305:
“Zeitschrift für Physiologische Chemie,” p. 109. 1895.
Footnote 306:
“Archiv. für Hygiene,” vol. XXXIX., p. 390. 1902.
Footnote 307:
“Annales de l’Institut Pasteur,” p. 865. 1902.
Footnote 308:
“Zeitschrift für Physiologische Chemie,” vol. XVI., p. 43. 1892.
Footnote 309:
“L’Art de Prolonger la Vie Humaine.” French translation of German Second Edition. Lausanne, 1809.
Footnote 310:
_Loc. cit._ p. 296.
Footnote 311:
“Ueber die Kunst der Verlängerung des Menschlichen Lebens.” Bonn, 1890.
Footnote 312:
“Die Kunst das Menschliche Leben zu Verlängern.” Wiesbaden, 1891.
Footnote 313:
“The Advancement of Science,” p. 237. London, 1890.
Footnote 314:
Quoted by Pflüger in “Ueber die Kunst der Verläng.,” p. 14.
Footnote 315:
Genesis vi. 3.
Footnote 316:
_Loc. cit._ p. 12.
Footnote 317:
“Die Medizin im alten Testament.” Stuttgart, 1901.
Footnote 318:
“Lehrbuch d. Geschichte der Medecin,” vol. III., p. 223. Jena 1878.
Footnote 319:
“Essays on Heredity and Kindred Biological Problems.” Authorised Translation, Oxford, 2 vols., 1889–92.
Footnote 320:
“Ueber den Ursprung des Todes.” 1893.
Footnote 321:
“Traité de Zoologie,” p. 1713.
Footnote 322:
“Abhandlungen der k. Bayerischen Akademie d. Wissenschaften.” 1865.
Footnote 323:
“Archiv für die gesammte Physiologie.” Vol. XCIII., p. 59, 1902.
Footnote 324:
Salomonsen, in “Festskrift ved indvielsen af Statens Serum Institut,” vol. XII. Copenhagen, 1902.
Footnote 325:
“Gesammelte Populäre Vorträge.” Bonn, 1878.
Footnote 326:
Preyer, “Die Seele des Kindes,” 1884, and “Specielle Physiologie des Embryo,” p. 547. 1885.
Footnote 327:
“De la longévité humaine,” Second Edition. Paris 1885.
Footnote 328:
_Journal de Rouen_, September 23, 1900. Article by Georges Dubose.
Footnote 329:
“Galerie des Centenaires anciens et modernes.” Paris, 1842.
Footnote 330:
Genesis XXV. 7, 8.
Footnote 331:
Genesis XXXV. 28, 29.
Footnote 332:
Job xlii. 16, 17.
Footnote 333:
It may be that the great longevity of many of the patriarchs, ending in the appearance of the instinct of death, is the cause of the small extent to which the idea of a future life had been developed amongst the ancient Hebrews. (See chap, vii.)
Footnote 334:
Genesis xxv. 17.
Footnote 335:
Genesis xlvii. 28.
Footnote 336:
Numbers xxxiii. 39.
Footnote 337:
Deuteronomy xxxiv. 7.
Footnote 338:
Ploss-Bartels, “Das Weib,” vol. I. p. 626.
Footnote 339:
“Die Welt als Wille u. Vorstellung,” vol. II. p. 730.
Footnote 340:
“Fleurs du Mal. La Mort des Pauvres,” p. 340. 1883.
Footnote 341:
The prohibitions in England are almost equally sweeping.—_Editor._
Footnote 342:
Ecclesiastes, viii. 17.
Footnote 343:
Ecclesiastes ix. 7–10.
Footnote 344:
“Vorlesungen über Naturphilosophie.” Leipzig, 1902.
Footnote 345:
Wiedersheim, “Bau des Menschen,” Third Edition, pp. 21, 22. Alsberg, “Abstam. d. Mensch.,” p. 61.
Footnote 346:
Ploss-Bartels, “Das Weib,” vol. II., p. 464.
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TRANSCRIBER’S NOTES
Page Changed from Changed to
100 Die Welt als Wille und Die Welt als Wille und Vorsteilung Vorstellung
111 Traité de Médicine Traité de Médecine
117 Der Werk des Lebens Der Wert des Lebens
126 La Philosophie de la Longevité La Philosophie de la Longévité
133 L’Irreligion de l’Avenir L’Irréligion de l’Avenir
195 Einzler bist. O, fühl’ im ganzen Einzles bist. O, fühl’ im Ganzen Dich dich
195 wünschest unsterblich zu leben? wünschest, unsterblich zu leben? Leb im gazen Leb’ im Ganzen
265 Abhandlungen der k. bayrischen Abhandlungen der k. Bayerischen Akademie d. Wissenschaften Akademie d. Wissenschaften
285 doctrines set forth in hits book doctrines set forth in this book
● Typos fixed; non-standard spelling and dialect retained. ● Used numbers for footnotes, placing them all at the end of the last chapter. ● Enclosed italics font in _underscores_. ● Enclosed bold or blackletter font in =equals=.