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tion, in which mankind lose their old convictions without acquiring any new ones, of a general or authoritative character, except the conviction that the old are false. The period of Greek and Roman polytheism, so long as really believed in by instructed Greeks and Romans, was an organic period, succeeded by the critical or sceptical period of the Greek philosophers. Another organic period came in with Christianity. The corresponding critical period began with the Reformation, has lasted ever since, still lasts, and cannot altogether cease until a new organic period has been inaugurated by the triumph of a yet more advanced creed. These ideas, I knew, were not peculiar to the St. Simonians; on the contrary, they were the general property of Europe, or at least of Germany and France, but they had never, to my knowledge, been so completely systematized as by these writers, nor the distinguishing characteristics of a critical period so powerfully set forth; for I was not then acquainted with Fichte’s Lectures on “The Characteristics of the Present Age.” In Carlyle, indeed, I found bitter denunciations of an “age of unbelief,” and of the present age as such, which I, like most people at that time, supposed to be passionate protests in favour of the old modes of belief. But all that was true in these denunciations, I thought that I found more calmly and philosophically stated by the St. Simonians.