The feast was to be cooked by "John Gray, who was bred up in my Lord Shaftesbury's kitchen, and was my Lady Dowager's cook." The wedded pair arrived at Oates towards the end of the month, and well can we picture to ourselves the pride and pleasure with which the genial old man entertained the wife of his cousin and adopted son-the adopted son whom he had rescued from the grocer's shop at Exeter, and whose future eminence he must now have pretty clearly foreseen. A few days after King left Oates, he solemnly committed to him by letter the care of Frank Masham. "It is my earnest request to you to take care of the youngest son of Sir Francis and Lady Masham in all his concerns, as if he were your brother. Take care to make him a good, an honest, and an upright man. I have left my directions with him to follow your advice, and I know he will do it; for he never refused to do what I told him was fit." Then, turning to King himself, he says, "I wish you all manner of prosperity in this world, and the everlasting happiness of the world to come. That I loved you, I think you are convinced."

Peter King certainly executed the dying request of his cousin, so far as Frank Masham's material interests were concerned. Soon after he became Lord Chancellor, Frank Masham was appointed to the newly constituted office of Accountant-General in the Court of Chancery, a lucrative post, conferring the same status as a Mastership.

Locke retained his faculties and his cheerfulness to the last; but he grew gradually weaker, day by day. "Few people," says Lady Masham, "do so sensibly see death approach them as he did." A few days before his death he received the sacrament from the parish minister, professing his perfect charity with all men, and his "sincere

communion with the whole Church of Christ, by whatever name Christ's followers call themselves." In the last hours he talked much with the Mashams about their eternal concerns. As for himself, he had lived long enough, and enjoyed a happy life; but he looked forward to a better. At length, on the afternoon of the 28th of October, the spirit left him, and the earthly tabernacle. was dissolved. His body is buried in the churchyard of High Laver, in a pleasant spot on the south side of the church. The Latin epitaph on the wall above the tomb was written by himself. It tells us that he had lived content with his own insignificance: that, brought up among letters, he had advanced just so far as to make an acceptable offering to truth alone: if the traveller wanted an example of good life, he would find one in the Gospel; if of vice, would that he could find one nowhere; if of mortality, there and everywhere.

"His death," says Lady Masham, "was, like his life, truly pious, yet natural, easy, and unaffected; nor can time, I think, ever produce a more eminent example of reason and religion than he was, living and dying."

CHAPTER VIII.

ESSAY ON THE HUMAN UNDERSTANDING.

"WERE it fit to trouble thee," says Locke in his Epistle to the Reader, "with the history of this Essay, I should tell thee, that five or six friends meeting at my chamber, and discoursing on a subject very remote from this, found themselves quickly at a stand by the difficulties that rose on every side. After we had a while puzzled ourselves, without coming any nearer a resolution of those doubts which perplexed us, it came into my thoughts that we took a wrong course; and that, before we set ourselves upon inquiries of that nature, it was necessary to examine our own abilities, and see what objects our understandings were or were not fitted to deal with. This I proposed to the company, who all readily assented; and thereupon it was agreed that this should be our first inquiry."

This passage may serve not only to describe the occasion of Locke's Essay, but also to indicate the circumstance which constitutes the peculiar merit and originality of Locke as a philosopher. The science which we now call Psychology, or the study of mind, had hitherto, amongst modern writers, been almost exclusively subordinated to the interests of other branches of speculation. Some exception must, indeed, be made in favour of Hobbes and

Gaasen li, Descartes and Spinoza, but all these anthers treated the questions of psychology somewhat earsorily, while the two former seem usually to have had in view the illustration of some favourite position in physis or ethics, the two latter the ultimate establishment of some proposition relating to the nature or attributes of Gol We may say then, without much exaggeration, that Locke was the first of modern writers to attempt at once an inde pendent and a complete treatment of the phenomena of the human mind, of their mutual relations, of their causes and limits. His object was, as he himself phrases it," to inquire into the original, certainty, and extent of human knowledge; together with the grounds and degrees of belief, opinion, and assent." This task he undertakes not in the dogmatic spirit of his predecessors, but in the critical spirit which he may be said to have almost inaugurated. As far as it is possible for a writer to divest himself of prejudice, and to set to his work with a candid and open mind, seeking help and information from all quarters, Locke does so. And the effect of his candour on his first readers must have been enhanced by the fact, not always favourable to his precision, that, as far as he can, he throws aside the technical terminology of the schools and employs the language current in the better kinds of ordinary literature and the well-bred society of his time. The absence of pedantry and of parti pris in a philosophical work was at that time so rare a recommendation that, no doubt, these characteristics contributed largely to the rapid circulation and the general acceptance of the Essay.

The central idea, which dominates Locke's work, is that all our knowledge is derived from experience. But this does not strike us so much as a thesis to be maintained as

a conclusion arrived at after a vast amount of patient thought and inquiry. Have we any ideas independent of experience? or, as Locke phrases it, are there any Innate Principles in the mind?

"It is an established opinion amongst some men, that there are in the Understanding, certain Innate Principles, some Primary Notions, koivai évvoiai, characters, as it were, stamped upon the mind of man, which the Soul receives in its very first being and brings into the world with it."

This is the opinion which Locke examines and refutes in the first, or introductory, book of the Essay. It has often been objected that he mistakes and exaggerates the position which he is attacking. And so far as his distinguished predecessor, Descartes, is concerned (though to what extent Locke has him in mind, his habit of not referring to other authors by name prevents us from knowing), this is undoubtedly the case. For Descartes, though he frequently employs and accepts the expression "innate notions" or "innate ideas," concedes, as so many philosophers of the same school have done since, that this native knowledge is only implicit and requires definite experiences to elicit it. Thus, in his notes on the Programme of Regius, he expressly compares these innate notions or ideas with the nobility which is characteristic of certain ancient stocks, or with diseases, such as gout or gravel, which are said to be "innate" in certain families, not "because the infants of those families suffer from these diseases in their mother's wonib, but because they are born with a certain disposition or tendency to contract them." Here Descartes seems to have been on the very point of stumbling on the principle of heredity which, in the hands of recent physiologists and psychologists, has done so much towards reconciling rival theories on the

K

no