Text: C. F. Briggs (?), Literary, Broadway Journal (New York), May 24, 1845, vol. 1, no. 21, p. ??

[page 326, column 1, continued:]

REVIEWS.

LIFE OF GODERLY WILLIAM VON LEIBNITZ. — On the basis of the German work of Dr. J. E. Guhrauer. By John M. Mackie. Boston: Gould, Kendall and Lincoln, 59 Washington street. 1815.

ON the 21st of June (O.S,) 1646, Catharine, wife of Frederick Leibnitz, gave birth to a boy, who was soon to astonish not only his native city of Leipsic, but even the world. When being baptized on the third day of his existence Godfrey William (this was the name he received at the baptismal font) raised his head and opened his tiny eyes, and seemed consciously to receive the symbolic rite, as became a being who was to live always in the presence of his Maker. The delighted father, noting this event in his family journal, thus comments: “This is my desire; and so do I prophetically look upon this occurrence as a sign of faith, and a most sure token, that this my son will walk through life with eyes upturned to heaven, burning with love to God, and abounding in wonderful works to the honor of the Most High, the increase and purification of the Christian Church, and the salvation of both his and our souls.”

The boy lived to accomplish the prophecy. Before he was twelve years old, he was so far advanced in his studies, that he could read the Latin language with ease, and had begun to stammer in Greek, and wrote verses with great readiness and felicity. This forwardness he owed entirely to innate genius, for his stupid teacher would have restrained his ardor, had it not been fur the timely interference of a friend. In his Fragment of Personal Confessions, he holds the following language: “Two things were of special service to [column 2:] me, even from boyhood; first, that I was strictly a self-taught scholar; and secondly, that in the study of every science, even at the outset, and before I had made myself thoroughly acquainted with what was commonly known and received in it, I thought to make original discoveries. By this course, I secured the advantage of not encumbering my mind with things of no value, which depended on authority rather than intrinsic merit; and also, that of never being satisfied until I had laid bare the roots and fibres of every science, and had discovered its fundamental principles, upon wh ch all subordinate views and minor details naturally depend.” This is the road that all great minds must take and which can alone lead to great results; but this is precisely the one which is most commonly disapproved of by “dull respectabilities,” to whom the authority of age is a guaranty of accurate knowledge, and who like their ease too well to allow their equanimity to be be disturbed by those who would attempt to teach them something new.

Before he had attained the age of twenty, Leibnitz published a treatise De Arte Combinatorio, upon which he looked in his after years as a depository of the germs of his subsequent manifold philosophical views and discoveries. In his 21st year, this precocious youth received the degree of a Doctor at the University of Altdorf with great applause, after being refused the honor, through intrigues, in his native city. In conequence [[consequence]] of the brilliant display of his extraordinary abilities at the examination for the doctorate, he had a professorship offered to him, which he declined, as it would have interfered with his contemplated plan of reform in science.

Stimulated by the desire of knowledge, on his taking up his residence at Nuremberg, Leibnitz wished to become initiated in the mysteries of the secret society of Rosicrucians, who believed themselves so well versed in chemistry. that they hoped the day was not far distant when their labors would be crowned by the discovery of the long-sought philosopher's stone. His age and want of influential friends were in the way of his accomplishing this object; not disheartened, however, he fell upon a stratagem which succeeded beyond his expectations. He wrote a letter to one of the directors of the society, a reverend clergyman, full of the obscurest terms and phrases, which lie gathered from various books on chemistry, respectfully suing for admission into the learned fraternity. The artifice succeeded; not only was the mysterious circle opened, but the situation of secretary with a small salary was offered to him, which he gladly accepted. In this singular office he remained only through the winter of 1666; long enough to learn the follies of the gold-seeking fraternity.

The accidental acquaintance with the distinguished statesman John Christian Baron von Boineburg, which soon ripened into friendship, was a turning point in Leibnitz's career; it gave him an opportunity to mingle with princes and distinguished literary men. His sphere of action was soon sufficiently enlarged to gratify his highest ambition; now we find him busy in politics, law or philosophy, — now in theology or scientific discovery; thus active, he rapidly earned an European reputation. In what esteem his sagacious friend the Baron held him, we learn from a letter in. troducing him to the acquaintance of the distinguished statesman Hermann Conring. “He is a young man from Leipsic, of four-and-twenty, doctor of laws, and learned beyond all credence. Being acquainted with the whole course of philosophy, he is a good mediator between the old and new systems; he is a mathematician, also understanding physics, medicine, and the whole range of mechanics; and is, withal, ardent and industrious. In religion he is an independent [page 327:] thinker; and for the rest, belongs to your (the Lutheran) chinch. The theory, and what is to be wondered at, the practice also, of law, is perfectly familiar to him. He is devoted to you with love and veneration.” The Baron's generous and correct opinion of the young man, proved him to be an equally uncommon individual — “ Genius too seldom has the privilege of being tried by its peers.”

Leibnitz continued to deserve this high opinion by his untiring activity and brilliant discoveries. Some men arrive at the climax of their greatness long before the evening of their life sets in, and then only contemplate the trophies of their early days. But it was not so with Leibnitz; he may be said to have lived each day on new glories.

We cannot think of the discovery of the differential calculus without regretting that it should have been the cause of so much bitter feeling between such illustrious rivals as Leibnitz and Newton, who, unknown to each other, about the same time wrought out of their meditations such a treasure for science; and we regret the more, for Sir Isaac showed the want of that ingenuousness which elevates his rival so much above hitn. Although the Royal Society in London decided upon the claims of priority in favor of their countryman, such competent judges as Euler, Lagrange, La Place, and Poisson have reversed the verdict, and at last justice has been done to the long neglected name of Leibnitz, whom national partiality would have deprived of his due mced of praise.

To show how much philosophy is indebted to Leibnitz, we should have to give an account of its condition previous to his time and since. Although his philosophy is scattered through different essays, prompted by variety of causes, and always bearing some relation to time and circumstances, it is sufficiently complete and original; and as his biographer attests, much of its wisdom passed into his living.

That he brought a capacious mind and a right spirit to the investigation of truth, is evident from what he says in a letter to De Montserat — “ I have found that the greater number of sects are right in much which they affirm, but not in what they deny. The Formalists, like the Platonists and the Aristotelians, are in the right when they recognise the fountain of things in the final and formal causes; but they are in the wrong, when they neglect the efficient and material causes, and, like Henry More in England, and certain Plato-nists, conclude that there are appearances which cannot be accounted for mechanically. On the other side, the materialists, or those who occupy themselves exclusively with mechanical philosophy, are in error in discarding metaphysics and attempting to explain everything directly or indirectly, through the imagination. I flatter myself that I have penetrated into the harmony of the different kingdoms; and have seen that both parties are right, if they only would not exclude each other.” Would that man should always bring such spirit to all investigation; our common stock of knowledge, besides being purified, would receive large additions. There would be then hut little chance for sects or fanatics, either in science or philosophy. All error presupposes some truth, and sits success lis only proportionate to the truth it may involve; for pure falsehood can never exist.

After repeated unsuccessful attempts at a reconciliation of the Romish church with the Protestant, Leibnitz abandoned his darling idea fur a union of all the Protestant churches in Europe against the church of Rome. But as the only fruit of these noble efforts, he secured himself a place in the ranks of the first Protestant theologians. That age was not far enough advanced to comprehend his Christian spirit; and even our own is not yet ripe fur such a union of Christians: as long as ignorance and vice wear the mask of sanctity, and faith in sectarian dogmas supplies the place of love to man manifest in good deeds, we shall look in vain for that blessed event.

Of all that Leibnitz has written, the Theodicea has, perhaps, made him most widely known. In it his philosophy is reduced to practical life, and made intelligible to all minds, and by the very quality which makes it an incomplete work as a systematic exposition of philosophy, it has been made more serviceable to the spread of sound views of life. It is a pity that while this work is known to other nations, and highly valued by them, it is not, to our knowledge, translated into English.

His intellectual activity finds no parallel in history; he [column 2:] knew all that was of importance to others to know, and besides he excogitated many new things, that the world was some time or other to learn from him, and some of which it has not learnt yet. He was always laboring to extend his own information and that of others, and spared no efforts to acquaint himself with discoveries in science or art. And all this he did for the sake of knowledge, as well as for the good of the race; for we are willing to take kis own testimony. In a letter to Magliabechi, thus he says: “For I can suggest much to others, but cannot alone execute all that occurs to me; and I would gladly give to others the fame of many of my inventions, if only the public welfare, the good of the race, and the glory of God might thereby be promoted.” And in another instance, alluding to the publication of his discovery of the differential calculus, he gives utterance to the following generous sentiment: “But it gives me pleasure to see the fruits of seeds scattered by my own hand growing in the gardens of others.” His unlimited good will towards man manifested itself in his activity for the welfare of the own nation as well as of others; now we see him serve the Imperial Elector of Hanover — now zealously engaged in laying the foundation of the Academy of Sciences at Berlin — or projecting one at Dresden; then advising Peter the Great upon the best means of civilizing his Russians; and now holding counsel with Charles VI. in Vienna.

We have a corroboration of his noble character from the pen of his secretary and friend Eckhart, who says “He spoke well of every one — put the best construction upon the actions of others, and ever spared his enemies, when having it in his power to dispossess them of their places.”

To our apprehension, the crowning eminence in Leibnitz's character is his capacity for friendship. A person that is capable of generous and devoted friendship, is incapable of much wrong; for that pure flame either purifies the dross of the human heart, or it is extinguished; we speak of friendship that is unchangeable, ready for all sacrifice, and knows no sex — a friendship that is very rare, and of which great souls alone are capable. The capacity fur such a friendship is the test of true greatness.

Such a friendship existed between Sophia Charlotte, queen of Prussia, and Leibnitz, who, on her demise, writing to their mutual friend, Miss Von Pollnitz, gives vent to his grief in the following strain: “I infer your feelings from my own. I weep not: I complain not; but I know not where to look for relief. The loss of the queen appears to me like a dream; but when I awake from my reverie, I find it but too true. — Your misfortune is not greater than mine, only your feelings are more lively, and you stood in the midst of the general calamity. This encourages me to write to you and beg that you will moderate your sorrow, if possible, lest you do yourself an injury. It is not by excessive grief we shall best honor the memory of one of the most perfect princesses of the earth, but rather by our admiration of her virtues; and the reasonable world will be on our side. My letter is more philosophical than my heart, and I am unable to follow my own counsel; but it is, notwithstanding, rational.” This affliction deranged his usual course of life for some time, and he himself narrowly escaped an attack of severe illness.

Great as Leibnitz was, yet his influence, while active, was diminished by the fact of his being unmarried. A single man is never identified so much with society as to exert all, his powers for its benefit. A great man, when he lives single, may be said to bury a good half of himself under the ground, fur no better purpose than that, when grown old, he may enjoy his own reproaches for his fully. Yet these are the very men who can seldom find a counterpart of themselves in woman; their union in the marriage bond is unfrequently but a separation in spirit. They seem to be destined, socially and intellectually, to live solitary, like the eagle on its rocky peak, occupied with their brood of thoughts, and surveying with aching eyes the wide universe spread before them, the greatest bliss of which — communion, they are not allowed to taste. That Leibnitz was aware of the advantages and disadvantages of marriage, we learn from his say’ ing, “Marriage is a good thing — only a wise man must spend his whole life in meditating it.” Although alive to the kindly sympathies of the softer sex, he lived alone: and the world lost the benefit of that part of his character which is only developed in wedlock.

Absorbed in higher themes, he suppressed those emotions which pervade the mass of men, and by which only it is possible for another human being to gain a permanent hold [page 328:] upon mankind. His only passion was to seek after knowledge, that it may benefit the race; his writings are so purely intellectual, so free from the fire of common passions that, while he deserves to be ranked among the greatest geniuses, and greatest benefactors that ever lived, he has not had even the half of the meed of praise which was bestowed by the thoughtless multitude upon men of smaller stature.

Leibnitz was a poet of the highest order; of course, we do not take the word in its vulgar and limited meaning; he was the highest type of genius: he had the key to Nature's mysteries, which lie expounded to the less favored sons of Eve. He was permitted, priestlike, to comprehend the counsels of God, that he might reveal to his fellow mortals the wisdom and benevolence of our heavenly Father. To us, he is an intellectual Howard, visiting the dens of ignorance to rescue truth from the mire of error. In his time there was none equal to him, nut even Newton; and since, none has appeared that can measure himself with the German sage.

Mankind owes gratitude to its great men, as they are its teachers and fashioners, its ornaments and redeemers; and every nation should do its part in acknowledging itself. their debtor — willing to pay the interest, although unable to discharge the full liability. And we are glad that at last there was found one, who took upon himself the honorable responsibility of acknowledging this indebtedness on the part of the Anglo-Saxon race to the genius of Leibnitz, by presenting the English reader with the life of the sage. The writer has our thanks, for he has admirably acquitted himself of the task: the interest and unity of his theme are well supported by a chaste diction.

But while we thank him for what he has done, we beg leave to dissent from his conclusion; we should have been much better pleased had he preserved those German peculiarities, which he thought not adapted to the wants of the Appalachian literary public.

There are two views to be taken of the life of a man first, as he makes one identity standing out in distinct lineaments of society — next, as that identity sends out its roots into society in different directions, both to prop itself and strengthen the social frame work. The writer has taken chiefly the first view of the life of Leibnitz. To us it would have been more satisfactory, had it been conformable to our way of viewing these matters. Biography is a key to history, and only such biographies as represent this two-fold view of an individual, can be good keys to unlock the true spirit of history that time holds in its fastnesses — the past and the distant.

We have another reason to thank the writer for his work. Every thing that makes us better acquainted with the great and good men of other countries, is calculated either to strengthen national sympathies, or remove prejudices that ignorance or national vanity begets. The work in hand will contribute its share to this desirable result; inasmuch as there is room in the Anglo-Saxon race for the happy influence of those kindly feelings which lead us, on all occasions. to view the man of another clinic as a brother, and deserving at our hands that regard to which humanity, civilization, and Christianity give him a title.