ii. 235

Hobbes, Thomas, his opinions concerning the essence and origin of virtue, i. 7, 8, _note_. His view of the origin of human actions, quoted, 8, _note_. His remarks on the goodness which we apprehend in God, quoted, 9, _note_. And on reverence, 9, _note_. On charity, 9, 10, _note_. On pity, 10, _note_. Review of the system of morals of his school, 11. Gives the first great impulse to moral philosophy in England, 19, _note_. His denial of the reality of pure benevolence, 20, 21. His definition of conscience, 29, _note_. His theory of compassion, 72, _note_

Holidays, importance of, to the servile classes, ii. 244

Homer, his views of human nature and man’s will, i. 196

Horace, his ridicule of idols, i. 166. His description of the just man, 197

Hospitality enjoined by the Romans, ii. 79

Hospitals, foundation of the first, ii. 80, 81

Human life, its sanctity recognised by Christianity, ii. 18. Gradual acquirement of this sense, 18

Human nature, false estimate of, by the Stoics, i. 192

Hume, David, his theory of virtue, i. 4. Misrepresented by many writers, 4. His recognition of the reality of benevolence in our nature, 20, and _note_. His comment on French licentiousness in the eighteenth century, 50, _note_. His analysis of the moral judgments, 76. Lays the foundation for a union of the schools of Clarke and Shaftesbury, 77

Humility, new value placed upon it by monachism, ii. 185, 187

Hutcheson, Francis, his doctrine of a “moral sense,” i. 4. Establishes the reality of the existence of benevolence in our nature, 20. His analysis of moral judgments, 76

Hypatia, murder of, ii. 196

Iamblichus, his philosophy, i. 330

Ideas, confused association of. Question whether our, are derived exclusively from sensation or whether they spring in part from the mind itself, 122. The latter theory represented by the Platonic doctrine of pre-existence, 122. Doctrine of innate ideas, 122

Idols and idolatry, views of the Roman philosophers of, i. 166. Discussion between Apollonius of Tyana and an Egyptian priest respecting, 166, _note_. Idols forbidden by Numa, 166, _note_. Plutarch on the vanity of, 166, _note_

Ignatius, St., his martyrdom, i. 438

Ignis fatuus, legend of the, ii. 224, _note_

Imagination, sins of, i. 44. Relation of the benevolent feelings to it, 132, 133. Deficiency of imagination the cause of the great majority of uncharitable judgments, 134-136. Feebleness of the imagination a source of legends and myths, 347. Beneficial effects of Christianity in supplying pure images to the imagination, 299

Imperial system of the Romans, its effect on their morals, i. 257. Apotheosis of the emperors, 257

India, ancient, admiration for the schools of, i. 229

Inductive, ambiguity of the term, as applied to morals, i. 73

Industrial truth, characteristics of, i. 137. Influence of the promotion of industrial life upon morals, 139-140

Infanticide, history of the practice of, ii. 24. Efforts of the Church to suppress it, 29. Roman laws relating to, 31. Causes of, in England, 285

Infants, Augustinian doctrine of the damnation of unbaptised, i. 96. The Sacrament given to, in the early Church, ii. 6

Insanity, alleged increase of, ii. 60. Theological notions concerning, 86. The first lunatic asylums, 88

Insurance societies among the poor of Greece and Rome, ii. 78

Intellectual progress, its relations to moral progress, i. 149-151

Interest, self-, human actions governed exclusively by, according to the Utilitarians, i. 7, 8, _note_. Summary of the relations of virtue and public and private, 117

Intuition, rival claims of, and utility to be regarded as the supreme regulator of moral distinctions, i. 1, 2. Various names by which the theory of intuition is known, 2, 3. Views of the moralists of the school of, 3. Summary of their objections to the Utilitarian theory, i. 69. The intuitive school, 74, 75. Doctrines of Butler, Adam Smith, and others, 76-77. Analogies of beauty and virtue, 77. Distinction between the higher and lower parts of our nature, 83. Moral judgments, and their alleged diversities, 91. General moral principles alone revealed by intuition, 99. Intuitive morals not unprogressive, 102, 103. Difficulty of both the intuitive and utilitarian schools in finding a fixed frontier line between the lawful and the illicit, 116, 117. The intuitive and utilitarian schools each related to the general condition of society, 122. Their relations to metaphysical schools, 123, 124. And to the Baconian philosophy, 125. Contrasts between ancient and modern civilisations, 126, 127. Practical consequences of the opposition between the two schools, 127

Inventions, the causes which accelerate the progress of society in modern times, i. 126

Ireland, why handed over by the Pope to England, ii. 217

Irenæus, his belief that all Christians had the power of working miracles,