Works
As a young man he executed designs for his father and for the books issued by his sister Jane Taylor. He executed anatomical drawings for a surgeon, and painted miniatures, one a portrait of his sister, another of himself in 1817. Some of his designs for John Boydell's ‘Illustrations of Holy Writ’ (1820), were admired by Dante Gabriel Rossetti, and compared by Alexander Gilchrist with some of the plates of William Blake (Life of Blake, 1863).
In 1822 appeared Taylor's first book, The Elements of Thought (London, 1823; 11th edit. 1867), later recast as The World of Mind (London, 1857). This was followed in 1824 by a new translation of the Characters of Theophrastus (by ‘Francis Howell,’ London). The translator added pictorial renderings of the characters drawn on wood by himself. In 1825 there followed the Memoirs, Correspondence, and Literary Remains of Jane Taylor (London, 1825, 2 vols.; 2nd edit. 1826; incorporated in The Taylors of Ongar, 1867).
History of the Transmission of Ancient Books to Modern Times (London, 1827) and The Process of Historical Proof (London, 1828) were later remodelled as a single work (1859), in which he attempted to show grounds for accepting literary documents like the Bible as a basis for history. Next appeared an expurgated translation of Herodotus (London, 1829), work which seems to have suggested an anonymous romance, The Temple of Melekartha (London, 1831), dealing with the prehistoric migration of the Tyrians from the Persian Gulf to the Levant. Taylor is said to have depicted his wife in the heroine. His next and best-known work, The Natural History of Enthusiasm (London; Boston, 1830; 10th edit. London, 1845), appeared anonymously in May 1829. It was a sort of historico-philosophical disquisition on religious imagination, and had an instant vogue. Taylor developed the subject in his Fanaticism (London, 1833; 7th edit. 1866) and Spiritual Despotism (London, 1835, three editions). Three further volumes on scepticism, credulity, and the corruption of morals were included in the author's plan of a ‘morbid anatomy of spurious religion,’ but these complementary volumes were never completed. Those that appeared were praised by John Wilson in Blackwood's Magazine and the last of the three particularly by Sir James Stephen in the Edinburgh Review (April, 1840).
In the meantime Taylor had published a devotional volume, Saturday Evening (London, 1832; many editions in England and America). Subsequently he developed a part of that book into The Physical Theory of Another Life (London, 1836; 6th edit. 1866), a work of speculation, anticipating a scheme of duties in a future world, adapted to an assumed expansion of human powers after death.
His next book was Home Education (London, 1838; 7th edit. 1867), in which he insisted on the beneficial influence of a country life, the educational value of children’s pleasures, and the natural rather than the stimulated growth of a child's mental powers. He then completed and edited a translation of the Jewish Wars of Josephus by Robert Traill (1793–1847); it appeared in two sumptuous illustrated volumes (1847 and 1851), but lost money.
In his publication during 1839–40 of Ancient Christianity and the Doctrines of the Oxford Tracts (in 8 parts, London; 4th edit. 1844, 2 vols.), Taylor argued as controversialist against the Tracts for the Times, his contention being that the Christian Church of the fourth century had already matured into superstition and error. This view was contested. Loyola and Jesuitism in its Rudiments (London, 1849; several editions) and Wesley and Methodism (London, 1851; 1863, 1865, and New York, 1852) were followed by a popular work on the Christian argument, The Restoration of Belief (London, 1855,; several American editions), an anonymous publication. Logic in Theology and Ultimate Civilisation were volumes of essays reprinted in part from the Eclectic Review during 1859 and 1860, and were followed in turn by The Spirit of Hebrew Poetry (London, 1861; numerous editions), a volume of lectures, originally delivered at Edinburgh. After Considerations on the Pentateuch (London, 1863; two editions), in which he opposed the conclusions of John William Colenso, and a number of short memoirs for the Imperial Dictionary of Biography, his last work was Personal Recollections (London, 1864), a series of papers, in part autobiographical, which had appeared in Good Words.
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Famous quotes containing the word works:
“The discovery of Pennsylvania’s coal and iron was the deathblow to Allaire. The works were moved to Pennsylvania so hurriedly that for years pianos and the larger pieces of furniture stood in the deserted houses.”
—For the State of New Jersey, U.S. public relief program (1935-1943)
“There is a great deal of self-denial and manliness in poor and middle-class houses, in town and country, that has not got into literature, and never will, but that keeps the earth sweet; that saves on superfluities, and spends on essentials; that goes rusty, and educates the boy; that sells the horse, but builds the school; works early and late, takes two looms in the factory, three looms, six looms, but pays off the mortgage on the paternal farm, and then goes back cheerfully to work again.”
—Ralph Waldo Emerson (1803–1882)
“We all agree now—by “we” I mean intelligent people under sixty—that a work of art is like a rose. A rose is not beautiful because it is like something else. Neither is a work of art. Roses and works of art are beautiful in themselves. Unluckily, the matter does not end there: a rose is the visible result of an infinitude of complicated goings on in the bosom of the earth and in the air above, and similarly a work of art is the product of strange activities in the human mind.”
—Clive Bell (1881–1962)