of Wolf the continuator and expositor of Leibnitz. Herbart received his first education at the schools of his native town. In 1794 he went to the university of Jena, and not merely profited from Fichte's public teachings, but was admitted to his friendship. But inclined, perhaps somewhat prematurely, to independent inquiry, he both rejected Fichte's doctrines, and wrote a critical examination of Schelling's first two works, which he showed to Fichte. As tutor in a family Herbart went to Berne in 1799. This situation allowed him leisure to pursue his favourite studies. He devoted much of his time to ancient philosophy, to mathematics, and to the physical sciences. An acquaintance with Pestalozzi kindled his interest in the subject—so much talked of, so little understood—to which that noble soul consecrated a sagacity no less remarkable than his benevolence. Chiefly following Pestalozzian theories, some of Herbart's most useful and important productions treat of what the Germans call pædagogik instruction, in its widest and directest sense; and in all his conceptions and strivings pædagogik held a foremost place. In 1800 Herbart left Berne for Germany. After a short residence at Bremen he settled in 1802 at Göttingen, where, by his lectures and his writings, he speedily became known as one of Germany's numberless philosophical prophets. The year 1809 summoned him to the professorship of philosophy at the university of Königsberg, on which Kant had conferred so much lustre. Of an active and resolute nature, Herbart, besides working vigorously as professor and as author, established a seminary in his own house as a means of accomplishing his favorite pædagogikal plans. A professorship at Göttingen, which was offered to Herbart in 1833, he was mainly induced to accept by the superior centrality of Göttingen as compared with Königsberg. Those foolish and despotic measures which had such a disastrous effect on the university of Göttingen, robbing it of its brightest ornaments, seriously troubled both Herbart's mind and his sphere of influence, and perhaps shortened his days. He died on the 14th August, 1841. Not very long ago his complete works in twelve volumes were published by Hartenstein, who also wrote his biography. The system of Herbart may be described as an able but unsuccessful attempt to reconcile idealism and realism, and is partly a reduction to absurdity, and partly a serious development of Kant's and Fichte's notions in order to overthrow, not only what they, but what their successors had taught. Herbart, by insisting on a variety of principles and a variety of methods, was eminently unphilosophical; and it is in his incidental speculations and illustrations, and not in his cardinal idea, that his renown and empire are alone justified.—W. M—l.
HERBELOT, Barthelemy d', the orientalist, was born at Paris, December 4, 1625, and studied at the university of Paris. Having a remarkable faculty for languages, he acquired the Hebrew, Chaldee, Arabic, Syriac, Turkish, and Persian. To perfect himself in these he went to Italy and made the acquaintance of several distinguished orientals. Cardinal Grimaldi he accompanied into Italy in 1656, and was sent by him to Christina of Sweden, who greatly admired his oriental learning. On returning to France he got a pension of 1500 livres, but when Fouquet was disgraced he lost it; however, he was made oriental secretary and interpreter. D'Herbelot went again to Italy. When at Leghorn he was introduced to Ferdinand, grand-duke of Tuscany, who was so much taken with his conversation that he exacted from him a promise to visit Florence. Thither he accordingly went, and was received by the secretary of state, and magnificently lodged. A great library was then for sale in Florence; Ferdinand begged his guest to go and see it, and select the oriental manuscripts which might be worth purchasing. The grand-duke paid for them, and made a present of them to the fortunate scholar. The minister Colbert sent very earnest entreaties and flattering promises to bring him back to France, to which he returned, and had repeated audience with Louis XIV., who restored his pension of 1500 livres. His leisure was devoted to his great "Bibliotheque Orientale," which he had commenced in Italy, and which he designed to make a complete storehouse of Eastern learning. D'Herbelot commenced his work in Arabic, and Colbert resolved that it should be printed at the Louvre with types cast for the purpose; but this plan was abandoned, and the book was written in French. The author was not able to use all his materials, and therefore compiled an "Anthology," which contained curious items in the history of the Turks, Arabs, and Persians, but which it seems has not been published. Cousin and Galand say that he completed a dictionary in Turkish, Persian, Arabic, and Latin. He also composed other works. His "Bibliotheque" was not published till after his death, when it appeared with a dedication to the king by D'Herbelot's brother. The "Bibliotheque" is a valuable and remarkable compilation, but often defective and erroneous. Before his death in December, 1695, D'Herbelot was appointed royal professor of Syriac.—B. H. C.
HERBERT, Edward, Lord Cherbury, the father of the English deists, was born of an ancient and noble family at Montgomery castle in Wales in 1581. At fourteen he was entered as a gentleman commoner at University college, Oxford; and at fifteen he married an heiress, his cousin Mary, daughter of Sir William Herbert of St. Gillian, heir of the earl of Pembroke. Endowed with superior gifts both of body and mind, he addicted himself with equal ardour to study and to martial exercises, and was early distinguished for his high mental and corporeal accomplishments. In 1600 he was presented to Queen Elizabeth who greatly admired him. James I. made him a knight of the bath, and appointed him sheriff of Montgomeryshire. But tiring at last of a country life, he repaired in 1608 to Paris, where he was honourably received by Henry IV., and made the acquaintance of many of the scholars and philosophers of France. Thirsting for martial adventures, he served as a volunteer, in 1609, in the English contingent which was sent to aid the prince of Orange in the siege of Juliers; and during the siege he distinguished himself by several acts of romantic valour. In 1614 he took part in another campaign in the Netherlands; made a visit to Rome, where he narrowly escaped being thrown into the inquisition for an act of disrespect to the pope; and on his passage through Turin, was intrusted with a commission by the duke of Savoy to conduct into his dominions four thousand protestants out of France. In 1616 he was sent by James I. as his ambassador to Paris, with special instructions to negotiate with Louis XIII. for the relief of the persecuted French protestants—an embassy which he fulfilled with a splendour and ability that did honour to his king and country. Ere long he was recalled on account of a personal quarrel into which he had fallen with De Luynes, principal instigator of the severities against the protestants. He was again sent back to France in 1621 after the death of De Luynes. In 1624 he published at Paris his famous work, "De Veritate;" and returning to England was made baron of Castle Island in Ireland. In 1631 he was made baron of Cherbury by Charles I., with whom he at first sided in the troubles which ensued between him and the parliament. He followed Charles to York; but appears to have abandoned the royal cause in the same year—a desertion which was avenged by the indignant cavaliers by the destruction of Montgomery castle. The infirmities of age prevented him from taking any further active part in the conflict; and after another visit to Paris in 1647, he died in London on 20th August, 1648, and was buried in the church of St. Giles'-in-the-Fields. His writings were not numerous, but they attained great celebrity. In 1630 he published his "Expeditio Buckinghami Ducis in Ream insulam;" and in 1649 came out his "History of the Life and Reign of Henry VIII.," which has been thought worthy of a place beside Bacon's history of the preceding reign of Henry VII. But he is much more eminent as a philosopher than a historian. "His lordship," as Leland observes in his view of the deistical writers, "seems to have been one of the first that formed deism into a system, and asserted the sufficiency, universality, and absolute perfection of natural religion, with a view to discard all extraordinary revelation as useless and needless." The "De Veritate" was republished in London in 1645, with two important additional tracts, "De Causis Terrorum" and "De Religione Laici." The former of these was afterwards expanded into a separate work, "De Religione Gentilium, errorumque apud eos causis," which appeared as a posthumous work in 1663. His aim in all these writings was to substitute what he calls the universal religion in the room of christianity, to expound its articles, and to demonstrate its sufficiency for the use of man. His writings drew forth replies from his friend Gassendi, from Richard Baxter, from Locke, from Whitly, and from Halyburton.—P. L.
HERBERT, George, poet and divine, was born on the 3rd of April, 1593, at the castle of Montgomery, the ancestral seat of the ancient family to which he belonged, being the fifth of ten children. In his fourth year he lost his father, and was
