was which gave to the Germans their leadership at the beginning of the
nineteenth century in the sphere of the intellectual life. It is worthy
of note that the great heroes of the intellectual life in Germany, in
the period of which we speak, were most of them deeply interested in the
problem of religion. The first man to bring to England the leaven of
this new spirit, and therewith to transcend the old philosophical
standpoint of Locke and Hume, was Coleridge with his _Aids to
Reflection_, published in 1825. But even after this impulse of Coleridge
the movement remained in England a sporadic and uncertain one. It had
nothing of the volume and conservativeness which belonged to it in
Germany.

Coleridge left among his literary remains a work published in 1840 under
the title of _Confessions of an Enquiring Spirit_. What is here written
is largely upon the basis of intuition and forecast like that of Remarus
and Lessing a half-century earlier in Germany. Strauss and others were
already at work in Germany upon the problem of the New Testament, Vatke
and Reuss upon that of the Old. This was a different kind of labour, and
destined to have immeasurably greater significance. George Eliot's
maiden literary labour was the translation into English of Strauss'
first edition. But the results of that criticism were only slowly
appropriated by the English. The ostensible results were at first
radical and subversive in the extreme. They were fiercely repudiated in
Strauss' own country. Yet in the main there was acknowledgement of the
correctness of the principle for which Strauss had stood. Hardly before
the decade of the sixties was that method accepted in England in any
wider way, and hardly before the decade of the seventies in America.
Ronan was the first to set forth, in 1863, the historical and critical
problem in the new spirit, in a way that the wide public which read
French understood.