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Perhaps the most comical of these attacks was one made by a clergyman of some repute before the Presbyterian Synod at Auburn in western New York. This gentleman, having attended one or two of the lectures by Agassiz before our scientific students, immediately rushed off to this meeting of his brethren, and insisted that the great naturalist was ``preaching atheism and Darwinism'' at the university. He seemed about to make a decided impression, when there arose a very dear old friend of mine, the Rev. Dr. Sherman Canfield, pastor of the First Presbyterian Church in Syracuse, who, fortunately, was a scholar abreast of current questions. Dr. Canfield quietly remarked that he was amazed to learn that Agassiz had, in so short a time, become an atheist, and not less astonished to hear that he had been converted to Darwinism; that up to that moment he had considered Agassiz a deeply religious man, and also the foremost--possibly, indeed, the last--great opponent of the Darwinian hypothesis. He therefore suggested that the resolution denouncing Cornell University brought in by his reverend brother be laid on the table to await further investigation. It was thus disposed of, and, in that region at least, it was never heard of more. Pleasing is it to me to chronicle the fact that, at Dr. Canfield's death, he left to the university a very important part of his library.

From another denominational college came an attack on Goldwin Smith. One of its professors published, in the Protestant Episcopal ``Gospel Messenger,'' an attack upon the university for calling into its faculty a ``Westminster Reviewer''; the fact being that Goldwin Smith was at that time a member of the Church of England, and had never written for the ``Westminster Review''

save in reply to one of its articles. So, too, when there were sculptured on the stone seat which he had ordered carved for the university grounds the words, ``Above all nations is humanity,'' there came an outburst. Sundry pastors, in their anxiety for the souls of the students, could not tell whether this inscription savored more of atheism or of pantheism. Its simple significance--that the claims of humanity are above those of nationality--entirely escaped them. Pulpit cushions were beaten in all parts of the State against us, and solemn warnings were renewed to students by their pastors to go anywhere for their education rather than to Cornell. Curiously, this fact became not only a gratuitous, but an effective, advertisement:

many of the brightest men who came to us in those days confessed to me that these attacks first directed their attention to us.

We also owed some munificent gifts to this same cause.

In two cases gentlemen came forward and made large additions to our endowment as their way of showing disbelief in these attacks or contempt for them.

Still, the attacks were vexatious even when impotent.

Ingenious was the scheme carried out by a zealous young clergyman settled for a short time in Ithaca. Coming one day into my private library, he told me that he was very anxious to borrow some works showing the more recent tendencies of liberal thought. I took him to one of my book-cases, in which, by the side of the works of Bossuet and Fnelon and Thomas Arnold and Robertson of Brighton, he found those of Channing, Parker, Renan, Strauss, and the men who, in the middle years of the last century, were held to represent advanced thought. He looked them over for some time, made some excuse for not borrowing any of them just then, and I heard nothing more from him until there came, in a denominational newspaper, his eloquent denunciation of me for possessing such books. Impressive, too, must have been the utterances of an eminent ``revivalist'' who, in various Western cities, loudly asserted that Mr. Cornell had died lamenting his inability to base his university on atheism, and that I had fled to Europe declaring that in America an infidel university was, as yet, an impossibility.

For a long time I stood on the defensive, hoping that the provisions made for the growth of religious life among the students might show that we were not so wicked as we were represented; but, as all this seemed only to embitter our adversaries, I finally determined to take the offensive, and having been invited to deliver a lecture in the great hall of the Cooper Institute at New York, took as my subject ``The Battle-fields of Science.''

In this my effort was to show how, in the supposed interest of religion, earnest and excellent men, for many ages and in many countries, had bitterly opposed various advances in science and in education, and that such opposition had resulted in most evil results, not only to science and education, but to religion. This lecture was published in full, next day, in the ``New York Tribune''; extracts from it were widely copied; it was asked for by lecture associations in many parts of the country; grew first into two magazine articles, then into a little book which was widely circulated at home, reprinted in England with a preface by Tyndall, and circulated on the Continent in translations, was then expanded into a series of articles in the ``Popular Science Monthly,'' and finally wrought into my book on ``The Warfare of Science with Theology.''

In each of these forms my argument provoked attack; but all this eventually created a reaction in our favor, even in quarters where it was least expected. One evidence of this touched me deeply. I had been invited to repeat the lecture at New Haven, and on arriving there found a large audience of Yale professors and students; but, most surprising of all, in the chair for the evening, no less a personage than my revered instructor, Dr. Theodore Dwight Woolsey, president of the university. He was of a deeply religious nature; and certainly no man was ever under all circumstances, more true to his convictions of duty. To be welcomed by him was encouragement indeed.