Synchron Verlag have just published a lecture of mine from 2010:

"On the reception of Herder and German higher criticism in Anglo-American Unitarianism in the first half of the 19th century.” In: Herder and Religion Contributions from the 2010 Conference of the International Herder Society at the University of Notre Dame, South Bend, Indiana. Synchron-Verlag, Heidelberg, 2016, S. 185-230. 

This lecture followed up and expanded upon a few remarks that I had made elsewhere in a paper on the English Unitarian John James Tayler (1797-1869),  "Tayler also drew strength from American theology, and most notably in the figure of William Ellery Channing (1780-1842)" (p.372)  and also a footnote to the effect that a casesura of "New and Old schools" had also been identified in American Unitarianism by the scholar Gary J. Dorrien, and, in the same footnote (fn. 83, p.372)  I alighted on a very different role that Coleridge played in America: "However, the significance of a thinker such as Coleridge and his "Aids to Reflection"(1825) for actually mediating German thought, that Dorrien thinks in America was central, is fundamentally a different route in England."- 

“Herder’s English Dissenter. John James Tayler and his reception of Herder in Manchester in the 1830s.” In: Vernunft, Freiheit, Humanität. Über Johann Gottfried Herder und einige seiner Zeitgenossen. Festgabe für Günter Arnold zum 65. Geburtstag. Hrsg. von Claudia Taszus. Eutin 2008, S. 372, fn. 83.   

From the list of names here 47 I had  originally intended to include some in a footnote following the remark:

"The major and minor figures all studied in Germany and being of the 'new school' equated with being a Unitarian Germanophile and having obtained there a kind of "second education", or, of romantically experiencing  " a new intellectual birth". Indeed, Lucy Aikin (1781-1864) an English correspondent and friend of Channing, wrote to him on June 12, 1836: "Germany is a country which now interests me much more than France,[....]... to us Germany is of more importance. It is a school in which numbers of our young men are learning lessons [....] "(Aikin, 1864, 342.) (Vivian, 2016, S.189.) 

Clearly "numbers of our young men" would have excluded a few well known names here (as well as the women), and I was only going to provide the names of a number of Tayler's students. The biographical material is considerable and I may very well write a further piece documenting all of this.  I didn't include it as the article was already far too long, what follows here are some rough and unfinished biographical notes: 

.   

John Kentish (1768-1853) , Charles Wellbeloved (1769-1858) , Henry Crabb Robinson (1775-1867) , John Kenrick (1788-1877) , John Gooch Robberds (1789-1854) , Robert Wallace (1791-1850) , Samuel Robinson (1794-1884) , John Relly Beard (1800-1876) , Charles Wicksteed (1810-1884) , William Charles Henry (1804-1892), James Martineau (1805-1900) , Francis William Newman (1805-1897) , John Hamilton Thom (1808-1894) , Eddowes Bowman (1810–1869), Russell Martineau (1831-1898) , Benjamin Carpenter (died 1860) , Joseph Estlin Carpenter (1844-1927) , Joseph Blanco White (1775-1841) ;  John Morell (1775-1840) , Walter  Coupland[Copland] Perry (1814-1911) , George Vance Smith (1816-1902) , Charles Beard (1827-1888) , John Dendy (1828-1894) , Leyson Lewis ,  John Hutton Tayler (1827-1854) , Richard Holt Hutten[Hutton] (1826-1897) , John Frederick Smith (1839-1898) , Alexander Gordon (1841-1931) , William Rathbone (1819-1902) , John Harrison (1815-1883) , James Harwood (1845-1929) , William Henry Herford (1820-1908) , Edward Holme (1770-1847) , James Yates (1789-1871) , Thomas Kitson Cromwell (1792-1870) , Thomas Sadler (1822-1890), Richard Shaen ( ? ), Henry Solly (1813-1903), Davis, David D. (? ) ,  John Edward Taylor (1830-1905) , Charles Barnes Upton (1831-1920)

Of the women  we must, of course, include Tayler’s wife, Hannah [née Smith] Tayler, and his daughter, Hannah Elizabeth [née Tayler]Osler, who accompanied him to Germany.  Harriet Martineau (1802-1876), Mrs. Elizabeth Gaskell (1810-1865) ; Catherine Winkworth (1827-1878) and her sister, Susanna Winkworth (1820-1884)

3) Provisional biographical sketches of the Unitarian circle of Germanophiles.

“For the last five and twenty years, the intercourse between England and Germany has been continually on the increase; and many of the present generation of ministers among the Dissenters have received a part of their education in its Universities. It was naturally to be expected, that the new views of sacred history and criticism suggested by its profound and original learning, and the bolder tone of its philosophical speculation, should produce some effect on that body amongst them, which is most open, from hereditary principle, from the previous state of opinion, and from ardent sympathy with the spiritual tendencies of Channing— to receive any new impulse in the direction of free inquiry.”
 John James Tayler, A Retrospect of the Religious Life of England: or the Church, Puritanism and Free Inquiry. London 1845, pp.462-463.

It will be useful to begin with to situate Tayler within a wider historical context that briefly embraces his friends, teachers, colleagues as well as his own students at Manchester New College. It is impossible for me to follow all of these biographical trajectories here, as many of them overlap, and some are woven (such as his teacher Kenrick, or his son, John Hutton Tayler and especially Henry Crabb Robinson) into a much larger description of Tayler’s own life and education- especially from the beginning and his study of the German language and much later eventual study at German universities - but, it is hoped, that it should be possible for the reader to immediately grasp a significant sense of tradition and continuity involved here. What has been generally said about the periodicals of the 19^th century is valid for this same circle of Unitarian Germanophiles:

“…their sons, their teachers, and former students combine and recombine in earnest conversation on the theological, political, and literary issues of the times...[…]… in the long lives of each, the others appear and reappear, on formal and informal occasions, in letters and tributes, finally writing each others’ biographies, collecting each others’ papers. In the National, the Theological, the Modern Reviews, they, their friends, their sons, their teachers, and former students combine and recombine in earnest conversation on the theological, political, and literary issues of the times..”

Wellesley Index to Victorian Periodicals 1824-1900.  University of Toronto Press, 1979, Vol. III, , Prospective Review (Introduction), p.337.

Many biographies have already been written in the Oxford Dictionary of National Biography, and Dictionary of Unitarian & Universalist Biography, some have not. Only those pertinent facts and details relating to German studies, actual visits to Germany, translations or writings, have always been emphasized. The common denominator here is Manchester College, and almost always a working knowledge of the German language, or profound interest, and invariably later study at German Universities or travel in Germany. We have correspondence that shows Tayler played a role in organizing the stay of some of his pupils, as he did for his own son. 

1) John Kentish (1768-1853)

“Unitarian divine; minister at various places, 1790-4; at London, 1795; at Birmingham, 1803-44; conservative in religion, but whig in politics; published memoirs and religious treatises.”[CDNB, 1926,719; DNB, xxxi, 27.] Kentish was very familiar with German, this was confirmed by John Kenrick in his Memoir of the Rev. John Kentish (Birmingham, 1854); “Notes and Comments on Passages of Literature.(London: J. Chapman, 1844)[2^nd ed.,BL.: 1107.g.23.] contain lists of German works. Tayler, had written to his father in 1829 that Kentish had lent him a copy of a work by Wyttenbach [ Letter to his Father, Manchester , Feb. 24, 1829, I, 82.] Kentish appears to have been a close friend of  Tayler’s father, at the time of the tragic death of his brother Andrew at sea, Tayler wrote to his wife “I wrote to Mr. Kentish this morning, venturing to urge a wish rather strongly, that he would contrive to see my father soon; it would be a great gratification to the latter; and if the visit be very long postponed, I cannot, I assure you, conceal my fears, that it may never take place.”[Letter to his wife, Nottingham, May 2nd, 1831, I, pp.91-92.] Tayler’s fears were justified, in that his father died shortly after, he wrote to his wife again “I have written to Mr. Kentish, and trust he will be here on the day of the funeral, and preach the funeral sermon on Sunday.”[ Nottingham, May 17th 1831, I, 93.]. It would appear that Tayler also inherited some books from Kentish, informing Kenrick about his current Greek philological studies in 1861 and especially praising Bentley’s correspondence, he wrote that the work “was a legacy to me from Mr. Kentish’s library” [Letter to Rev. J. Kenrick, Aug. 25^th, 1861, II, 173.]

2) Charles Wellbeloved (1769-1858)

Educated at Hackney college under Belsham; 1792 took up the ministry at the Unitarian Chapel of St. Saviourgate, York, succeeding the Rev. Newcome Cappe. In 1803 Manchester College  was removed to York, so that it might have the advantage of his supervision. See Frank Schulman “A fine Victorian gentleman : the life and times of Charles Wellbeloved. Oxford :  Harris Manchester College, 1999. and, Schulman’s biographical entry in the Dictionary of Unitarian & Universalist Biography Charles Wellbeloved, Principal of Manchester College (1803-40), he also knew German. [See section on Tayler’s early education] The Gentleman’s Magazine, 1858, pp417-

3) Henry Crabb Robinson (1775-1867)

English Unitarian, lawyer, journalist and diarist; close friend of Tayler’s from the 1840s?; born in Bury St. Edmunds; Robinson had been articled as attorney at Colchester, he entered a solicitor’s office in London, 1796. In 1800 he travelled to Germany, studied at the University of Jena in 1802-05(heard Schelling, Fries, etc.); during this period he met most of the leading German poets and thinkers, including Goethe, Schiller, Wieland, Nicolai, Böttiger and Herder[visited Herder 20^th November 1801, accompanied by Gentz, the German translator of Burke and Seume]; the tradition of his original three letters from an English student in Jena (August 1802-May 1803) “Letters on the Philosophy of Kant, No. 1. Introductory,” in: Monthly Register and Encyclopedian Magazine (August 1802), were repeated by Tayler in his “Retrospect”(1836) as Tayler confirmed HCR’s original “Remarks on the Genius and Writings of Herder”, in the MR (Vol. 3, April 1808) with his articles on Herder in the MR (1830 & 1832); [See Crabb Robinson in Germany, 1800-1805. Extracts from his correspondence, ed. by Edith J. Morley (1929), Henry Crabb Robinson und Seine Deutschen Freunde. Brücke zwischen England und Deutschland im Zeitalter der Romantik. Nach Briefen, Tagebüchern und anderen Aufzeichnungen unter Mithelfe von Kurt Schreinert bearbeitet von Hertha Marquardt. Bd. 1 Bis zum Frühjahr 1811 (Göttingen, Vandenhoeck & Ruprecht, 1964) [Palaestra. Untersuchungen aus der deutschen und englischen Philologie und Literaturgeschichte, Bd. 237.]pp.368.[C. Verzeichnis der Briefe von Deutschen Absendern in Robinsons Nachlaß 1800-1810 [pp.366-368], Band II 1811-1867 (Göttingen, Vandenhoeck & Ruprecht, 1967)[Palaestra. Untersuchungen aus der deutschen und englischen Philologie und Literaturgeschichte, Bd. 249.], pp.608. [C. Verzeichnis der in H. C. Robinsons Nachlaß in Dr. Williams’s Library in London Befindlichen Briefe von Deutschen Absendern II: 1811-1867 [pp.591-596.] In 1807 he was appointed foreign editor of The Times, and was its first war correspondent during the Spanish Peninsular War(1808-9); involved in the anti-slavery campaign, original founder of both University College, London, and the Athenaeum Club.[;from 1813-1828 a barrister on the Norfolk circuit, he retired, 1828]; diaries and letters, first published in 1869, numerous contributions on German literature to the Monthly Register, Monthly Repository; “Translations from the German of Herder and Goethe”, MR, Vol. 1, February 1806, pp.55-56; “Paramythia: from the German of Herder”, MR, Vol. 4, March 1809, pp. 142-145. [See Vincent Newey’s entry for “Henry Crabb Robinson” in ODNB (2004); the articles that professor Newey mentions here published in the The Christian Reformer (1839-50) are still a rich unexplored source. See Diana Behler, „Henry Crabb Robinson as a Mediator of Early German Romanticism to England,”in: Arcadia, 12, 1977, pp.117-55; Gregory Maertz “HCR’s 1802-03 Translations of Goethe’s Lyric Poems and Epigrams,” in Michigan Germanic Studies, 19:1 (Spring 1993),pp.18-45 & “Reviewing Kant's Early Reception in Britain: The leading Role of Henry Crabb Robinson,”in: Cultural Interactions in the Romantic Age : critical essays in comparative literature. ed. by Gregory Maertz (Univ. of New York Press, 1998), pp.209-226.

4) John Kenrick (1788-1877)

tutor in Classics, Ancient & Modern History, and Literature, at Manchester College from 1810. He served as Principal from 1846 to 1850, and was succeeded by Charles Beard. He married Laetitia, Wellbeloved’s eldest daughter in 1821. Studied in Germany (1819-20), originally taught German by the musician, Thomas Foster Barham (1766-1844) “…In July 1817 he was granted a year’s absence for study in Germany. He was accompanied abroad by the theological tutor’s second son, John Wellbeloved, who died at Homburg[ von der der Höhe, near Frankfurt A.M., 8^th October, 1819]. During the winter semester he studied history at Göttingen under Heeren, attending also the lectures of Eichhorn and Blumenbach; the following semester he devoted to classical study at Berlin under F. A. Wolf, Boeckh, and Zumpt, and attended Schleiermacher’s course of philosophy. After a tour in southern Germany and Switzerland he returned to York in September 1820.” [David Wykes, ODNB, 2004; Alison Kennedy, 2001; John Kenrick and the Transformation of Unitarian Thought (University of Stirling, 2006)etc., see separate chapter above on Kenrick especially regarding Tayler’s early education]

5) John Gooch Robberds (1789-1854)

Unitarian minister; pastor of Cross Street, Manchester, 1811-54; published sermons, tracts, and lectures [CDNB] ; Professor of Pastoral Theology and of the Hebrew and Syriac Languages at Manchester New College; Tayler wrote  “A Sketch of the Life and Character of the Late Rev. John Gooch Robberds.” In: The Christian Reformer; or, Unitarian Magazine and Review, New Series, Vol.X, June, 1854, pp.343-352. Tayler wrote: “Nor had he failed to make himself acquainted with the more important results of German Theology…”p.349. It is unclear if he travelled to Germany and studied. (It was John Warden Robberds who was the biographer of William Taylor of Norwich (1765-1836) A memoir of the life and writings of the late William Taylor of Norwich : containing his correspondence of many years with the late Robert Southey, esq., and original letters from Sir Walter Scott, and other eminent literary men compiled and edited by J.W. Robberds. London : John Murray, 1843. [2vols.])

6) Robert Wallace (1791-1850)

Unitarian minister and biographer; he studied at Manchester College, York from September 1810-1815; after leaving MC he became a minister at Elder Yard, Chesterfield, where he also ran a school for 16 years; he regularly contributed to the Monthly Repository & Christian Reformer; in 1840 he succeeded Charles Wellbeloved as “professor of critical and exegetical theology; in 1842 he was made principal of the theological department. His theological position was conservative, but he was the first in his own denomination to bring to his classroom the processes and results of German critical research.”[R. K. Webb, ODNB, 2004]. Webb doesn’t substantiate this claim. However, Wallace (along with J. R. Beard) as early as 1849 was already a member of the Historico-Theological Society of Leipzig.[See Zeitschrift f. d. histor. Theol., Bd. 20, 1850, Die historisch=theologische Gesellschaft zu Leipzig bei Anfang des Jahrgangs 1850[ 1. Octbr. 1849], pp.i-xv.] This membership was particularly emphasized in the title of the memoir that appeared in the ‘Christian Reformer’ following his death: “Memoir of the Rev. R. Wallace, F. G. S., And Member of the Historico-Theological Society of Leipzic.” In: CR, Vol. 6, No. LXIX, September,1850, pp.549-560. From the evidence of the bibliography of his „Papers in the Monthly Repository, Christian Reformer, &c.“ as early as 1822? He had written“On Eichhorn’s Theory respecting the Origin of the Book of Genesis.- Mon. Rep.[1822?][Ibid.,p.559][check Mineka, 1944] His major work was the “Antitrinitarian biography; or, Sketches of the lives and writings of distinguished antitrinitarians; exhibiting a view of the state of the Unitarian doctrine and worship in the principal nations of Europe, from the reformation to the close of the seventeenth century: to which is prefixed a history of Unitarianism in England during the same period. (3 vols. London: E. T. Whitfield, 1850)”

7) Samuel Robinson (1794-1884)

‘Persian scholar; educated at Manchester New College (then at York); in business as cotton manufacturer successively at Manchester and Dukinfield; retired, 1860; president of Manchester New College, 1867-71; published translations from the German and Persian.’ [CDNB, 1926, p.1118; DNB, xlix, 44, see the revised biography by Stanley Lane-Poole, rev. Parvin Lolo, ODNB, 2004. Nb. Tayler’s correspondence with Robinson appears to have been overlooked by the ODNB] Tayler's oldest friend; they wrote to each other from the age of 14 years onwards, if not earlier? The period from 1811 until 1819, included in the so called ‘First Period’ of Thom’s edition of ‘Letters Embracing His Life,18722’ has no less than nine letters of Tayler’s addressed to him. These almost certainly provide the most detailed account that we have of the young Tayler’s early education [see chapter above for my use of this correspondence].It is equally revealing of Robinson’s own tastes, that the young Tayler is clearly very familiar with, and is littered with the discussion of authors (particularly Homer, and “our mutual friend”, i.e. Catullus) and covers subjects as diverse as biblical hermeneutics, translation, Burns and the attraction of Scottish women. Although this correspondence is not included in Thom (1872), we know that Robinson wrote to Tayler in French, and that Tayler replied to him in Latin. There is, as far as I can see, no reference to German works in the early period, or, of the study of German between them, that is often revealed in letters to his cousins Wager and Richard Tayler. This is rather curious given their shared interest. Robinson was one of the first English translators of Friedrich Schiller's “Wilhelm Tell ”(1825), and innumerable items of his poetry “Specimens of the Minor Poems of Frederick Schiller ”(1859) as well as “Translations of some of the Minor Pieces of German Lyric Poets ”(1860).  [See BibliographyAppendix  r1]) for a select bibliography of Robinson’s works and small biography] He was also a student of Persian poetry, that the DNB says was “inspired by the writings of Sir William Jones” and read (Dec. 24^th, 1819) before the ‘Literary and Philosophical Society of Manchester’ a paper on the Persian poet Abo'l-Qasem Mansur eben-e Hasan Ferdusi (c. 940- c. 1020)(’Sketch of the Life and Writings of Ferdoosee). Robinson was President of Manchester College from 1867-1871, it is astonishing that the entry in the ODNB does not mention any of his German translations, nor his religious views, or, his Unitarianism [See Davis, A history of Manchester College: from its foundation in Manchester to its establishment in Oxford. London, 1932, p.72.] According to Wellesley the article “Popular education: the means of obtaining it” in the Prospective Review, Vol. 8, No. XXIX, 1852, pp.16-56, is attributed to him [See Tayler’s letter to Samuel Robinson, Esq., Manchester, August 20^th, 1851, I, 321 “We much wish to have a good paper on the Educational Question for the November number of the Prospective. In this neighbourhood it is likely to excite a good deal of interest during the Parliamentary recess, in consequence of the rivalry of the two schemes which are now competing for the public favour. I do not mean to flatter you, when I say, that few men, whether from their habitual trains of observation and reflection or from the circumstances into which they have been thrown, are better qualified than yourself to form an opinion of what is really needed to secure to the people of this country the benefits of a truly good education”] He also published, as yet, an unspecified number of papers in Christian Reformer [see for example: “On the Gulistan of Sadi.” In: The Christian Reformer, Vol. IX, No. CVI. October, 1853, pp.612-621][signed R.]

8) John Relly Beard (1800-1876)

Unitarian minister and educationalist, he entered Manchester College, York, in September 1820(-1825), before previously attending a French boarding-school in 1817; he attended Kenrick’s German language classes in 1820; he took up a position as Minister at the Salford Unitarian Chapel; Jan 26th 1827 became a member of the Literary and Philosophical Society of Manchester; 1829 a series of articles published in ‘Monthly Repository’ under the pseudonym of “The Watchman”; 1831 translated Etienne Chastel [ordentl. Professor d. histor. Theol. an d. akademie und Direktor der Stadtbibliothek in Genf.]; in the Unitarian Chronicle (1833) he made his first public manifesto in favour of universal education; 1835 commenced editorship of the highly influential Unitarian journal The Christian Teacher; Headship of ‘Stony Knolls School’ (with his assistant Mr. McKee), W. H. Hereford who was one of his pupils later wrote: “your father had gifts and set up disciplines as the Germans would call them which showed him to belong to such reformers as Dr. Arnold and Dr. S. Butler &c.(among Grammar School Head Master) and at the same time to have imbibed sound principles- deriving through Froebel and Pestalozzi- even from Rousseau” [quoted from transcript in the British Library ’J.R.B. Memoir’(1907)]; the University of Giessen conferred the title of Doctor of Divinty on Beard in (26^th April)1841, “in recognition of his services to Christianity by his writings The Diploma is addressed thus: John Relly Beard verbi divine Mancunii Ministro scriptis teologicis maximo conspicuo viro reverendo atquo doctissimo.” Karl August Credner (1797-1857)[ord. Prof. in d. ev.=theol. Facultät in Gießen.], the Dean of the Theological Faculty at Giessen, translated into German Beard’s work on Methodism. [See The Christian Teacher, Vol. 3, 1841,Intelligence, ’Academical Honor’, p.358] (1^st October)1842, he was chosen as a member of the Historico-Theological Society of Leipzig; 1844 he became editor of the Foreign Quarterly Review; John Van Horn D.D. of the University of Göttingen, wrote to him: “It gave me much pleasure when I saw from an advertisement of the Augsberg German General Gazette or Allgemeine Zeitung of Oct 22. 1844 that you are now the Editor of the Foreign Quarterly Review and I doubt not that this change in the management of the periodical will greatly increase its circulation on the Continent where your talents learning and literary merits are held in high esteem etc.”[Ibid.,’J.R.B. Memoir’(1907); see also “The Foreign Quarterly Review, 1827-1846,”in: The Wellesley Index to Victorian Periodicals 1824-1900, Vol. II,1972, pp.129-138, according to Wellesley, his editorship was marginal and undertaken together with Walter Keating Kelly: “He was to some uncertain but slight degree aided by the liberal Unitarian, Dr. John Relly Beard, who wrote to German friends about the Foreign Quarterly and even advertised in the Augsburg Allgemeine Zeitung for theological books to be reviewed in the English periodical.**

**Professor K. A. Credner to Beard, Apr. 8, 1844; Buchdruckerei Gebauer to Beard, Apr. 9, 1844, and rough draft of Beard’s reply, all in Unitarian College, Manchester; Augsburg Allgemeine Zeitung , Oct.29, 1844, p.2422.” [pp.135-36]. There is, however, recognition of the increased content of German subjects included in the last two years including attributable papers & ‘blanks’ by G. H. Lewes, J. S.  Blackie, G. S. Venables, and Jane Sinnett. It seems to me that J.R.B. would similarly have enlisted his tried and trusted colleagues from the CR at such times, and that, the still unattrubuted article on Bunsen (Vol. 37, April 1846, Art. IV. Die Verfassung der Kirche der Zukunft, 1845 Bunsen on the future condition of the Church, pp.50-63) or Niebuhr & Dahlmann on the French Rev. (Vol. 36, January 1846, pp.371-388) may have originated from Unitarian circles. “He wrote and translated thirty-eight religious works, and his pen was never still in putting into simple terms religious and doctrinal developments in England, France, and Germany. His translations of French and German theologians in the 1860s had a significant effect on British theological thinking”[Alan Ruston, ODNB, 2004, see also biographical entry in ‘Dictionary of Unitarian & Universalist Biography’ John Relly Beard ] ‘Voices of The Church, in reply to Dr. D. F. Strauss, author of “Das Leben Jesu,”comprising essays in defence of Christianity, by divines of various communions. Collected and composed by the Rev. J. R. Beard. London, 1845 ’[BL.: 4014.ff.4.] An article of his on “German Theology” appeared in the Westminster Review (December 1845) Beard also wrote “Anti-Trinitarianism in Germany” in: ‘Unitarianism exhibited in its Actual Condition; consisting of essays by several Unitarian ministers and others, illustrative of the rise, progress, and principles of Christian Anti-Trinitarianism in different parts of the world. Edited by the Rev. J. R. Beard, D. D. (London: Simpkin, Marshall, And Co., 1846), pp.226-282. Beard looked upon the following work as a prelude to his Unitarianism exhibted, namely his Historical and Artistic Illustrations of the Trinity, shewing the Rise, Progress, and Decline of the Doctrine, with Elucidatory Engravings; by the Rev. J. R. Beard, D.D. ( London: Simpkin, Marshall, And Co., 1846)  It was reviewed by Tayler [see Bibliography No.97]. Amongst Beard’s German translations were Adolf Schumann’s An Introduction to the Books of the Old and New Testament. Translated from the German. (London, 1849.)[BL.: 03129.f.22.], a work that was probably reviewed by Tayler: see Bibliography].The following work from Saintes F. Amand A Critical History of Rationalism in Germany, from its origin to the  present time ... Translated from the second edition of the French original. Edited by the author of "The People's Dictionary of the Bible" (London, 1849) and The handbook of family devotion translated from the German. (London, 1862)[ Essays selected from Heinrich Zschokke’s(1771-1848) Stunden der Andacht zur beförderung wahren Christenthums und häuslicher Gottesverehrung [1863, BL.: 3456.g.42.]. In 1855 JRB proposed a library of translated German works of Theology. [see main text.] A remarkable review by JRB of  “Essays and Reviews-The Broad Church” CR, vol. XVI,  October 1860,pp.589-603, saw him excitedly acclaim Jowett’s essay on the interpretation of scripture as an “effectual justification of Unitarianism” and at last a recognition of  Unitarian teaching.

9) Charles Wicksteed (1810-1884)

Unitarian minister, born in Shrewsbury on 10 June 1810, the seventh son and eighth child (of eleven) of John Wicksteed (1774–1837), a starch manufacturer and, after business reverses, manager of a gasworks. 1818 Shrewsbury School, where he was taught by Samuel Butler; 1828, University of Glasgow, graduating BA in 1831; same year became minister of the Ancient Chapel, Toxteth Park, Liverpool, succeeding J. H. Thom; 1835 minister at Mill Hill Chapel, Leeds. “The theological and literary collaboration forged in Liverpool with Thom, Martineau and Tayler…reached its apogee in the joint editorship of the Prospective Review in 1845–54, the influential voice of the ‘new school’ of English Unitarianism, as against the older tradition of eighteenth-century Priestleyanism. Wicksteed published less and exercised a smaller role in the denomination than his friends. He was, however, an erudite and thoughtful man and a popular and important preacher: the ‘joyous juvenility’ noted by H.C. Robinson in his travel diary (22 Oct 1849, DWL) may have been a more important portent of later Victorian pulpit style than the rigour and austerity that characterized the preaching of his colleagues in the quadrumvirate”(R.K. Webb, ODNB, 2004) Wicksteed, had learnt German, and translated De Wette.  He had visited Paulus at Heidelberg? According to Wellesley [vol. iii, 347.] Wicksteed wrote the following articles “The New German-Catholic Church” [Prospective Review, vol. 1, No. IV, 1845, pp.497-536.], “Strauss’s Life of Jesus, and Dr. Beard’s Reply.”[PR, No.VIII, 1846] and “On Schmidt’s ‘Geschichte der Denk-und Glaubensfreiheit im ersten Jahrhundert u.s.w.”[PR, No.XII, 1847.][See the  ‘Appendix. A list of some of the published writings of the Rev. Charles Wicksteed, B.A.’ in: ‘“Memorials of the Rev. Charles Wicksteed, B. A. Edited by his son Philip Henry. Williams and Norgate, 14, Henrietta Street, Covent Garden, London ; And 20, South Frederick Street, Edinburgh. 1886.”[BL.: 4907.cc.4.] His son, Philip Henry Wicksteed (1844-1927), the theologian, classicist, literary critic and economist, wrote rather sceptically about his father’s German competence: “With a view chiefly to his theological studies, my father was now gradually and laboriously adding to his knowledge of French and Italian some acquaintance with German, and though he never acquired any facility in this language, yet he succeeded in working his way through some of the writings of De Wette, Paulus, and others, and undoubtedly gained much from them.* [* In 1847, he spent some weeks in Heidelberg, to improve his knowledge of German. He had an introduction to Paulus, and, having carefully primed himself with a few sentences, he entered his study, and was struck by his refined and delicate appearance, and at first by his somewhat distant manner. On his announcing that he had read his “Leben Jesu,” however, all coldness disappeared, and he was soon on easy enough terms with him to ask whether he still adhered to his system of interpretation. Strauss has published his “Leben Jesu,” and “a good many things has happened” since 1828, the date of Paulus’s book, but the old scholar would not admit that anything had been said or done to shake his faith in his own discoveries.”[Ibid., 1886, p.45.][There is no mention of his sojurn in Germany or meeting with Paulus in Webb; Ralph Waller’s ‘'James Martineau: The Development of His Religious Thought', in Barbara Smith (ed.), Truth, Liberty, Religion, Essays Celebrating Two Hundred Years of Manchester College, Oxford. 1986, p.234.]

10) William Charles Henry (1804–1892)

physician and chemist, who was born in Manchester on 31 March 1804, was William Henry's eldest son, and the only one to survive infancy. He was educated at William Johns' Unitarian Seminary (with some private tuition from John Dalton) and at Edinburgh University. He graduated MD, unimpressively, and spent short periods in other universities in Britain and Europe. In 1828 he took up an honorary post in the Manchester Infirmary (observing, inter alia, the cholera epidemic of 1832). He joined the Manchester Literary and Philosophical Society but published little of consequence in its Memoirs. He did some physiological research for the British Association, which helped his election to fellowship of the Royal Society in 1834. The need to support his ailing father in chemical manufacture turned him to chemistry, in which he did some work on the reactions of gases, and went to several laboratories in Germany. In 1832 he married Margaret Allan (d. 1890), daughter of Thomas Allan (Edinburgh mineralogist, 1777–1833). They had two sons, both of whom became army officers; two daughters married army officers. Following his father's tragic death Henry gradually withdrew from Manchester and thereafter lived as a country gentleman at Haffield, near Ledbury in Herefordshire. He also withdrew from practical science but kept many scientific friendships, notably one with Liebig. Dalton had named him as his literary executor but it was not until Dalton had been dead for ten years that Henry produced a biography, a mediocre book of little scholarly value. Henry died at Haffield on 7 January 1892. See Frank Greenaway, ‘Henry, William (1774–1836)’, ODNB(2004) Tayler knew his parents, See Tayler to Henry, March 25^th, 1862, Letters, II, p.192.

11) James Martineau (1805-1900)

Entered Manchester College, September 1822- ; See Frank Schulman’s online biographical entry in the ‘Dictionary of Unitarian & Universalist Biography’ James Martineau.] And Joseph Estlin Carpenter, ‘Martineau in Germany 1848-1849, Chap. IX, §iv, pp.314-323; Drummond and Upton, 1902, Chap. V. The Continent, 1848-1849, pp.181-193;  Andrew Martin Fairbairn’s article ‘James Martineau,’ in: Encyclopaedia Britannica, Vol. 17,1926, pp.797-800; Frank Schulman’s ‘James Martineau : "this conscience-intoxicated Unitarian”". Chicago, 2002.‘

12) Francis William Newman (1805-1897)

Classical scholar, a colleague at MNC & close friend of Tayler’s, the brother of Cardinal John Henry Newman; “Far more than his brother he was a writer of tracts for the times (as Elizabeth Barret Browning observed, John Henry Newman was a writer of tracts against the times) and made his contribution to the secular shape of things to come.”[Robbins, 1966,p.xi., in 1848 George Eliot, refers to“our blessed St. Francis”, and to the inspiring influence upon her of the man and his work. [Ibid.,xi]. His work “The Soul, Her Sorrows And Her aspirations: An Essay Towards The Natural History Of The Soul, As The True Basis Of Theology”(1847) has been described as a study in religious psychology. Martineau called it “A milestone in my spiritual life” [Robbins, Ibid.,p.107]  He shared an education with his brother, Baliol College, Oxford;  1836 he gave lectures on political economy, and lectures on logic at Bristol College; became professor of classical literature, Manchester New College, 1840; in 1846 he moved to London and became Latin Professor in University College, London, 1846-69, a position he held for 17 years; delivered a series of lectures on the ‘Contrasts of Ancient and Modern History’ at the Manchester Athenæum, (Michaelmas 1846);  he was Principal of University Hall from February to November 1848[Tayler wrote: “The announcement of your acceptance of the Headship of University Hall took many of your friends here quite by surprise” at this time Tayler was pressing him to review Humboldt’s Cosmos for the Prospective Review. see Tayler’s letter to F. W. Newman, Manchester, Feb. 17^th, 1848, I, 259-260.]; he helped Bedford College for Women. In, what is considered his spiritual autobiography “Phases Of Faith: or, Passages From The History Of My Creed”(1850) Newman gives us an insight into his fascination with German thought: Especially I felt that it was necessary to learn more of what the erudition of Germany had done on these subjects. Michaelis on the New Testament had fallen into my hands several years before, and I had found the greatest advantage from his learning and candour. About this time I also had begun to get more or less aid from four or five living German divines; but none produced any strong impression on me but De Wette. The two grand lessons which I learned from him, were, the greater recency of Deuteronomy, and the very untrustworthy character of the book of Chronicles; with which discovery, the true origin of the Pentateuch becomes till clearer. After this, I heard of Hengstenberg as the most learned writer on the opposite side, and furnished myself with his work in defence of the antiquity of the Pentateuch; but it only showed me how hopeless a cause he had undertaken.”[Phases of Faith, 138-139]. The introduction to his “A History of the Hebrew Monarchy from the Administration of Samuel to the Babylonish Captivity.” laments the ignorance in English universities of German advances in the Higher Criticism of the OT.”[According to Robbins“A writer in the British Quarterly Review for August , 1848, found Frank to be a combined iconoclast and Chartist, a destructive rationalist in the school of Strauss.” [Ibid., p.100]; the charge of Chartist here, explained by his regular column “Political Fragments, by Professor Newman” that appeared weekly (published on a Sunday!)The Reasoner and London Tribune, A Weekly Secular Newspaper. He was a vegetarian, a teetotaller, a non-smoker, and anti-vivisectionist. Perhaps his most notable German work, he abridged and edited ‘The English Universities. From the German of V. A. Huber. 3 vols.’ He was a close friend of John Nicholson’s, the scholar of classical and oriental languages and translator of Ewald’s Hebrew Grammar who Tayler met in 1834. [See W. Robbins’ “The Newman brothers: an essay in comparative intellectual biography, 1966.” & my 17^th June06 file, etc.]

13) John Hamilton Thom (1808-1894)

Tayler’s colleague, friend & ultimately biographer, that incorporated his letters (1872); he was born at Newry, in the North of Ireland, attended the Belfast Academical Institution “There he taught seven hours a day in the great classical school, while going through his course as a theological student. His professors were Arians, …while still at College Mr. Thom came under the influence of Channing.”(Davis, 1895,p.6.) ‘unitarian divine; became a unitarian after reading works of Channing; 1828 became minister of the Ancient Chapel, Toxteth Park, just outside Liverpool; 1831 minister at Renshaw Street Chapel[ following the death of the Rev. John Hincks], Liverpool, 1831-54 [Sunday , June 25^th “Farewell Sermon of J. H. Thom.”In: CR, vol. X, No. CXV, July, 1854, pp.p.449]and 1857-66; [ “In 1832, the Rev. James Martineau, then 27, became minister of Paradise Street Chapel; and so began that friendship”]in 1838[Jan 2^nd] he married Hannah Mary Rathbone (1816–1872), the second daughter of William Rathbone (1787-1868)[in January too he became a member of the committee of Manchester New College] ; he was editor of the influential ‘Christian Teacher,’ 1838-44; and shared editorship of the Prospective Review (1845–55); he contributed to the Liverpool unitarian controversy, 1839; author of ‘Life of Blanco White,’ 1845[3 vols], and of several important works, including ‘Laws of Life after the Mind of Christ,’ 1883 and 1886’[CDNB, p.1288; See R. K. Webb, ODNB, 2004; & “John Hamilton Thom: Intellect and Conscience in Liverpool” in: “The view from the pulpit : Victorian ministers and society edited and with an introduced by Paul T. Phillips. Toronto : Macmillan of Canada, 1978,” pp.211-43.] See below for his later correspondence with Tayler on specific German translations; he went abroad for travel and study 1854-1857, when he was replaced by William Henry Channing (1810–1884). According to G. Martin Murphy, when Thom published his Life of Blanco White “—an edition of two different autobiographical memoirs together with extracts from correspondence and journals, heavily weighted towards the subject's later life and theology. It had a catalytic effect, helping to impel some—notably Newman and W. G. Ward—over the Roman brink, while moving others, such as A. H. Clough, in a unitarian direction.”(ODNB, 2004)

14) Eddowes Bowman (1810–1869)

‘teacher and classical scholar, eldest son of John Eddowes Bowman the elder (1785–1841), ”in 1840, Bowman undertook further study, graduating MA at Glasgow University. He attended lectures at Berlin, acquiring several modern languages and mastering various branches of physical science. In 1842, while at Glasgow, he engaged in a pamphlet dispute with John Taylor, a Unitarian minister, as to whether the sabbath rested on divine authority. In 1846 Bowman succeeded F. W. Newman to the classical chair in the Manchester New College, and he held that post until the removal of the college to Gordon Square, London, as a purely theological institution, in 1853. He strongly opposed the move and remained in Manchester where, although he had private means, he continued to be an active teacher.” [See Bowman, Eddowes (1810–1869), teacher and classical scholar by Alexander Gordon, rev. M. C. Curthoys in ODNB (2004)

15) Russell Martineau (1831-1898)

‘orientalist; son of James Martineau; educated at Heidelberg and University College, London; M.A. London, 1854; joined staff of British Museum Library, 1857, and was assistant-keeper, 1884-98; lecturer on Hebrew language and literature at Manchester New College, London, 1857-1866, and professor, 1866-74; published philosophical and other writings’[CDNB, p.849; “Because Manchester New College had a strong, though not exclusive, unitarian tradition, Manchester was able to teach the results of critical scholarship freely, and there was probably no other lecture room at that time in Britain where students were kept so well informed of the latest results of critical research”[see J. W. Rogerson’s entry for Russell Martineau (1831-1898), ODNB, 2004; and J. W. Rogerson, ‘Old Testament Criticism in the 19^th Century: England and Germany, 1984.’passim]

16) Benjamin Carpenter (†1860)

A Unitarian Minister at Nottingham, High Pavement Chapel; he was a colleague of James Tayler’s and became his son-in-law [Thom, Life of J. J. Tayler, I, 80] He married Tayler’s sister, Emily. Tayler refers to him as “my dear Brother” and he was particularly grateful for the emotional support he had shown him during 1833-34. It would appear that before Tayler set off for Germany in September 1834, it had been arranged that Benjamin and his wife would stay with them in Bonn, and that they would all return to England together in September 1835. “We rely on seeing you and Emily on the Rhine in the summer” [Letter to Rev. Benjamin Carpenter, Göttingen, December 8th, 1834, I, 131.] In his letter from Bonn, it is clear that professor Brandis was leaving to visit his father in Copenhagen, thus providing room for the Carpenter family to also lodge at his home. In addition to Emily, Margaret Carpenter also came to Germany [Letter to Rev. B. Carpenter, Bonn, May 4th, 1835, I, 159.] Despite the visits to Bonn in 1835 it is unclear if he spoke German, however, Tayler’s correspondence with him certainly assumes his knowledge and familiarity in English of works by Gieseler and other German theologians. From 1859-until his death in (January 21) 1860 Tayler took on the responsibilities of his affairs and estate: “I have had more than ordinary sorrow for the last twelve months. My poor brother-in-law, Carpenter of Nottingham, a right worthy creature, a true Christian soul, without any remarkable intellectual gifts, but the best of husbands and brothers, for a whole year lay in a state approaching mental and bodily helplessness, which it was painful to contemplate. During this period, the management of his private affairs fell very much into my hands; and this was a source of anxiety.”[Letter to Rev. J. H. Thom. Norwood, near London, April 15^th, 1860, II, 149.]Tayler wrote an obituary notice for the Christian Reformer [see Bibliography 175]

17) Joseph Estlin Carpenter (1844-1927)

The grandson of the celebrated Unitarian Lant Carpenter (1780-1840); ran a school in Bristol, after its removal to Oxford, he became a principal of Manchester College, Oxford. Together with Russell Martineau he translated Ewald’s “The History of Israel. ... Translated from the German. (vol. 1. 2.) Edited, with a preface and appendix by R. Martineau. (vol. 3-5, translated by J. E. Carpenter.)1867.” [1869,1876,1883 ] His brother Russell Lant Carpenter was admitted to Manchester College, York in September 1833.

18) Joseph Blanco White (1775-1841)

His inclusion here will be cogently argued; after his turn towards Unitarianism in 1835, it provided an astonishing impetus for German study. He was possibly their greatest convert, previously a friend of Pusey, J. H. Newman and Keble. “He took up residence at Oxford in October 1826[-32]…. as an honorary member of Oriel College. Intellectually he found himself at home in the company of Richard Whately and his fellow Noetics Baden Powell, Edward Hawkins, R. D. Hampden, and Nassau Senior. His friendship with the young J. H. Newman, with whom he shared ‘grand and beautiful visions’, was of a different order: a meeting of hearts rather than minds. They played the violin together and shared a passion for Beethoven…[..]… In January 1835 he moved to Liverpool, where his friend Clemente de Zulueta offered him hospitality.

White's new spiritual home was within the Unitarian community presided over by James Martineau, though he was personally closer to J. H. Thom, minister at the Renshaw Street Chapel, whom he chose to replace Whately as his literary executor. In 1835 he published what was intended to be his last theological testament, Observations on Heresy and Orthodoxy, in which he finally cut loose from church and dogma. It provoked a rift with Newman, whose campaign against Hampden he saw ‘in a lurid and hellish light’ as a species of inquisition (G. Martin Murphy, ODNB)“ Tayler borrowed German books from him [see Blanco’s letter to Tayler, Liverpool, Aug. 6^th, 1837, in Thom’s ‘Life of Blanco, 1841, vol.2, chap. vii, 1837, pp.324-5.]; his attempts to establish a ‘Translation Society’ and reviews of German works (Schlosser, Neander, Guericke, Huber, etc.) such as “Historians of Germany (1839)” were of fundamental importance….”We would refer the comparatively few who at present can read German among us, to the accounts given of, etc.” [ See : The Christian Teacher  A Theological And Literary Journal. Vol. 1. New Series. 1839, pp.37-54. [signed: ‘J. B. W.’] See G. Martin Murphy, ‘White, Joseph Blanco (1775–1841)’, ODNB, Oxford University Press, Sept 2004; online edn, Oct 2005 [http://www.oxforddnb.com/view/article/29260, accessed 28 May 2007]

19) John Morell (1775-1840)

“In 1830 and 1831 Dr. John Morell contributed from Heidleberg a series of interesting letters on the state of theological opinion and religious liberty in Germany”(Mineka, 1944,p.212.) The MR articles from him are as follows:“On the Study of Religious Opinion and Religious Liberty in Germany”, IV, 1830, pp.585-589; “Letters from Germany”, (No. IV), 1830, pp.808-14;, 1831, (No. V)pp.30-34, (Nos. VI and VII)pp.97-106, (No. VIII)174-178, (No. IX) 268-272, (No. IX) 289-298. See Alan Ruston’s biographical entry in the ODNB, 2004;  “In 1814 he was awarded a doctor of laws degree, probably from a German university, procured for him by his friends, entirely without his knowledge. (CR, May 1840)” “Obituary, Rev. John Morell, L.L.D pp.348-350 [CR, Vol. 7,No. LXXVI, May, 1840, pp.348-350.]

Tayler later reviewed a work of another Morell, one would presume his son? “J. D. Morell’s Philosophy of Religion,” in: The Prospective Review, 1849, Vol. 5, April, No. XVIII, pp.206-235, remarking that Schleiermacher was his “master”! This same Morell corresponded with J. R. Beard in 1855 regarding his translation project. The entry for the philosopher John Daniel Morell (1816-1891) in the DNB, has him as author of a ‘An Historical and Critical View of the Speculative Philosophy of Europe in the Nineteenth Century. By J. D. Morell, A.M. 2 vol. London: William Pickering, 1846.’[BL.: 1386. d. 3.][2nd. revised & enlarged ed. 1847 ] this work is based partly on his study in Germany: "I repaired to Germany; I heard Brandis and Fichte expound German philosophy in their lecture rooms, and spent some months in reading the standard works of the great masters."[Preface, p.viii.] He relates that he studied at Bonn in the summer of 1841 “where he gave himself to theology and philosophy, studying under Fichte, whose influence he felt all his life.”

20) Walter  Coupland[Copland] Perry (1814-1911)

schoolmaster and archaeologist; the son of the Rev. Isaac Perry, of Liverpool (d. 1837); educated at Manchester College [admitted September 1831] , York, and Göttingen; Ph.D., 1837; [assistant] classical tutor at Manchester College, 1837-8; congregational minister at George’s Meeting, Exeter, 1838-44; called to bar, 1851; schoolmaster at Bonn, 1844-75; secured the formation (1878) of large collection of casts at British Museum, of which he published catalogue, 1884; voluminous writings include ‘German University Education,’ 1845, ‘The Franks,’ 1857, [‘The Trial of the English Residents at Bonn,’1861,]‘Greek and Roman Sculpture,’1882, and ‘Sicily in Fable, History, Art, and Song,’1908.” [CDNB, p.101(D.N.B. 1901-1921), Alexander Gordon, rev. Elizabeth Baigent, ODNB, 2004. See also Davis, ‘A history of Manchester College…’(1932), p.94.] After Tayler’s own account of his stay in Göttingen, Perry followed immediately behind him in his footsteps, however, as he so politely introduced himself, from the perspective of the students rather than one from a “society of professors” as he put it. See especially: ‘The Christian Reformer; or, Unitarian Magazine and Review, Vol. IV,1837, pp.851-855.’ and “Hanover: Dr. W. C. Perry on the Exiled Professors and Students of Göttingen.” In: The Christian Reformer; or, Unitarian Magazine and Review, Vol. V, (No. L. February),1838, pp.116-122. Whereas in 1837 Perry has eulogized the university, in February 1838, following the king’s arbitrary dismissal of the Göttingen professors, this had been turned on its head: “I spoke of the rise and progress of the University of Göttingen; I have now to tell of its decline”[p.116.] The exiled professors were Dahlmann, Ewald, the brothers Grimm, Albrecht, Weber and Gervinus, all deprived of their chairs after they protested against, what Perry refers to as “the treasonous attack made by the King on the constitution of their country.” Perry’s description of Dragoons attacking the Göttingen students and cutting them down as they expressed solidarity with their professors, and the description of Tayler’s former teacher Lücke as “a servile coward”[p.119] must have upset Tayler considerably.

21) George Vance Smith (1816-1902)

‘in [January] 1836 entered Manchester College, York, as a divinity student; in 1839-40 he was assistant tutor in mathematics…’; 1846 ‘appointed vice-principal and professor of theology and Hebrew in Manchester College; he became principal of Manchester College in 1850 following Kenrick’s resignation; he obtained in 1852 leave of absence for the rest of the year; went to Germany, where he obtained his Ph.D. at the university of Tübingen; In the address of the Committee of the Trustees of MNC from Jan. 27th, 1853 , we read they “then proceeded to notice the absence of Rev. G. V. Smith, the Theological Professor, who had, with the sanction of the Committee, deferred the commencement of his lectures till after Christmas, in order that he might spend the summer and autumn in Germany, and extend his knowledge of the language, and especially the theological literature, of that country. The Rev. J. J. Tayler had during Mr. Smith's absence assisted the Hebrew classes.”[CR, 1853, Intelligence, p.132]. “When the college moved to London in 1853, John James Tayler was made principal and Smith became professor of critical and exegetical theology, evidences of religion, Hebrew, and Syriac. He resigned in 1857, went abroad, and obtained at Tübingen the degrees of MA and PhD. “; in 1873 the University of Jena made him D.D. He contributed English translations of German works to John Relly Beard’s “Voices of the Church ”(1845). An abridgement of the German theologian, Friedrich A. G. Tholuck’s  “Die Glaubwürdigkeit der evagelischen Geschichte, zugleich eine Kritik des leben Jesu von Strauss ‘ (1837) appeared as “The Credibility of the Evangelical History Illustrated, with reference to the “Leben Jesu” of Dr. Strauss. From the German of Dr. A. Tholuck. J. Chapman, 1844’ [BL.: 4371.ee.31.(5)][pp.52][according to Webb, this “buttressed his own contribution to J. R. Beard’s collection, ‘Voices of The Church’(1845), in a refutation of the mythical theory of D. F. Strauss.”, which appeared entitled: “The Fallacy of the mythical theory of Dr. Strauss, etc.”[see Davis (1932), p.117, and entry in ODNB, 2004, A. Gordon, rev. R. K. Webb]

22) Charles Beard (1827-1888)

the son of John Relly Beard, it was inevitable given his father’s own thirst for German thought, and rather like Tayler’s own son, that he would be thrust into a similar direction; educated at his father's school, Stony Knolls, he then went to Manchester College (1843-1848), graduating BA from the University of London in 1847; he studied in Germany (1848-49) and was in Berlin at the same time as James Martineau and Tayler’s son. “Charles Beard B.A. went to Berlin to study under Neander. “Charles lodges his whole time in Berlin in the Frederick Strasse and shared rooms with a young Carruthers whose father was Editor of I think-the Inverness Paper. He never lived with Neander (whose sister kept his-Neander’s –house) but Charles was very intimate there and Miss Neander was so good and sweet to him. He was a pupil of both Neanders and Schumachers. I think John Dendy went to Germany after Charles’s return. Charles was a great deal with Leyson Lewis (who went with the Martineaus) and of course Charles was frequently with them. He was also sometimes at the Mendelsohns.”[ Mary Ellen Beard in a letter to to James Rait Beard.(25/12/1902?) cited under the year 1848 in “John Relly Beard, D.D., 1907”[A typewritten memoir, compiled by James Rait Beard, held in the British Library (BL.: 4905.i.11.)][Robert Carruthers (1799-1878), was indeed the editor of the Iverness Courier (1828-78) and edited Pope (4 vols.,1853)]The following year Beard wrote an article on one of his teacher’s at Berlin who had tragically died (July 14^th) “J. August W. Neander,” in: The Christian Reformer; or, Unitarian Magazine and Review, Vol. 6, No. LXXIX., September,1850, pp.560-564. He recounts the moment Neander heard of the death of De Wette who died June 16^th 1849: “Protestantism in Germany has of late been singularly unfortunate in the loss of its stoutest champions. Neander has soon followed his early friend and fellow-labourer De Wette. The present writer was in company with the former venerable theologian when the news of De Wette’s death arrived, and well remembers with what heartfelt eloquence he deplored the loss, and bore testimony, in face of theological differences, of the importance of which no one was more deeply convinced than himself, to the purity of his intentions and the utter guilelessness of his heart. The hearers, all young and ardent admirers of their benevolent host, little thought how soon the epitaph he was pronouncing on De Wette might be inscribed on his own tomb; for he was emphatically that which he designated his friend, an “Israelite without guile.” [p.560] Charles Beard contributed articles to the CR using the sign of “C” and other contributions from this year are on Southey, Calvin & Emerson. There are frequent reviews of German books, such as“Life of Dr. J. W. Petersen.*” In: CR, vol. 9, 1853, p.95-[*The Life of Johann Wilhelm Petersen, D.D., some time Professor in the University of Rockstock; afterwards Pastor of the Church of St. Egidius, in Hanover; then Superintendent and Court Chaplain to the Bishop of Luebeck; and lastly, Superintendent in Lueneburg, &c., &c. Printed, at the end of the year 1717, at the expense of kind Friends. (Das Leben Jo. WIl. Petersen, &c., &c.) p.95.] It would appear that he returned to Germany often, as David Friedrich Strauss anticipates seeing him, mentioning him in 1856 in a translated? letter to J. R. B “[1856] Nov. 4^th. Strauss. Berlin to J.R.B. I beg you present to you with my best thanks for your so richly instructive work the latest edition of my voyage in the Orient requesting your indulgent judgement for it. May I venture to beg you to hand over to your son, my friend the enclosed copy of the Ecclesiastical Year. Through Mr. Dendy I happily chance to hear often of you and your honoured family. We are greatly pleased to have found in him a friend as amiable as zealous.” [Ibid, Memoir]  Following his return from Berlin he became a minister at Hyde Chapel, Cheshire (1850), and later(1867)the minister at Renshaw Street Chapel, Liverpool, succeeding J. H. Thom.  As the ODNB writes: “To a busy congregational, denominational, and scholarly life he added an extensive journalistic career. During the cotton famine of 1862–4 he served as special correspondent for the Daily News and was for many years a leader writer on the Liverpool Daily Post, but his lack of sympathy with Irish home rule led him to give up political journalism. He was a major force in the founding and management of University College, Liverpool, serving as vice-chairman of its council. A committed Liberal, Beard was active in Liverpool politics and in demand as a political speaker, evoking no little hostility among his Conservative opponents. Imposingly handsome, with a splendid voice, he was equally at home before a popular audience and with congregations over a wide range of sophistication. He was asked to preach the opening sermons at no fewer than twenty-five new Unitarian chapels.” From 1864-79 he edited the ‘Theological Revieww’ and wrote “Gladstone on Strauss and modern thought,”(ThR Apr. 73) & on “Heinrich Heine”(ThR Apr.76)[Wellesley, pp.174-201]. He gave the Hibbert lectures for 1883 on the theme “The Reformation in its Relation to Modern Thought”; “Port Royal, a Contribution to the History of Religion and Literature in France ”(2 vols.,1861)and his “Martin Luther and the Reformation in Germany until the Close of the Diet of Worms ”(1889) was published posthumously. From transcripts of letters in the memoir quoted above,  John Relly Beard had given his son instructions about what he might find amongst his papers, and we presume he inherited his library “...in 1893, over a thousand volumes concerned with Luther, the Reformation in Germany and the history of Port-Royal, formerly owned by Charles Beard” were given to the Manchester New College Library.[see my later note] [see Alexander Gordon, ‘Beard, Charles (1827–1888)’, rev. R. K. Webb, ODNB, Oxford University Press, 2004.]

23) John Dendy (1828-1894)

studied theology at Manchester New College (There is an account of Dendy being awarded an examination prize in The Christian Reformer; New Series, No. XXXII, August, 1847, Vol. 3, MNC, Intelligence,p.501.) He also acquired a B.A., and amongst the clues taken from the titles of a few of his publications, he may have taken up a ministerial position at at the Bay's Hill Chapel, Cheltenham. By 1853 and towards the end of his life certainly moved to the Isle of Wight.[ The British Library catalogue has John Dendy, of Newport Isle of Wight ‘“Unitarian Christianity and Citizenship’ in: The Religion and Theology of Unitarians.BY J. E. Manning, J. T. SunderlandG. Vance Smith, J. Page Hopps, William Gaskell, Brooke Herford, Charles Hargrove, Stopford A. Brooke, John Dendy, W. Copeland Bowie, W. G. Tarrant, J. G. Whittier.  London, British and Foreign Unitarian Association. Essex Hall, Essex Street, Strand, W. C. 1906, pp.205-218.”[BL.: 4135.a.90.] and another of his sermons ”Resurrection in the Spring-Time  “[BL.: 4463.bb.2]. The following work was published posthumously by the Sunday School Association: “The Larger Life. A way through experience towards the truth. 1914.”[BL.: 08462.e.9. ][pp. ix. 266.] He also appears to have studied in Germany, shortly after Charles Beard’s return. He also knew D. F. Strauss well, who wrote to John Relly Beard in November 1856 “Through Mr. Dendy I happily chance to hear often of you and your honoured family. We are greatly pleased to have found in him a friend as amiable as zealous” He married Sarah, one of JRB’s daughters. He himself doesn’t merit a place in the ODNB, however, two of his daughters most certainly do: Helen Bosenquet [née Dendy](1860-1925), the social theorist and reformer, married the famous English Hegelian philosopher, Bernard Bosenquet (1848-1923). Amongst her many publications in 1895 she translated into English, Christoph von Sigwart’s(1830-1904) “Logik ”(2 vols.,1873). Sigwart, who may have known her father, was a logician and professor of philosophy at Tubingen, the son of the philosopher, Christoph Wilhelm von Sigwart (1789-1844). His other daughter, Mary Dendy (1855-1933) was the promoter of residential schools for mentally handicapped people. She wrote books on what was then termed “the problem of the feeble-minded”. It appears that she was “educated at home by a German governess”, and we can probably assume that this was the case for her younger sister too? One would presume that considerably more details about the father will be found by looking at biographies of his daughters? See too “In memoriam, Lucy Dendy. Manchester : H. Rawson and Co. printers, [1916?][pp.31.] [COPAC Note: Signed at end: J.D. [i.e. John Dendy?] ... April 1916]  Lucy Dendy(1858-1915) may well have been another of his daughters? A further publication of his “Life in the Holy Spirit and other sermons by John Dendy (London1895)”[pp.103.]

24) Leyson Lewis

Leyson Lewis accompanied the Martineau’s to Berlin, and was Charles Beard’s friend, according to Mary Ellen Beard: “..I think John Dendy went to Germany after Charles’s return. Charles was a great deal with Leyson Lewis (who went with the Martineaus) and of course Charles was frequently with them.” He was also a close friend of Tayler’s son, John, and Tayler wrote to him after his son had died. [see Tayler’s two letters to Leyson Lewis, Esq., Dec. 21^st & 23^rd, 1854, II, 19-21; “Dear Leyson (you must permit me henceforth to address you as my dearest boy was wont to do)”II, 21.] Tayler wrote a letter to Mrs Schunck in Manchester, dated October 1st, 1855,with the address, “East Farleigh, Kent,” where, according to a footnote from J. H. Thom, Tayler “was staying at the residence of Leyson Lewis, Esq.”[II, 48.] The following year he published Historical statement of the principles and practice of the British and Foreign School Society by Leyson Lewis. London: Printed by Woodfall and Kinder (1856)[BL.: 8308.b.28.][pp.xiv, 81] which, according to the BL catalogue, received the following reply from Henry Dunn The Unitarian Attack on the British and Foreign School Society, its character and object. By H. D. (London, 1857.)[BL.: 8364.c.80.(7.)]

25) John Hutton Tayler (1827-1854)

John Hutton Tayler, Esq., of Lincoln’s Inn, Barrister-at law, M.A., LL.B., i.e. Tayler’s son who died tragically young of heart failure. As a young boy he accompanied his parents to Göttingen & Bonn during 1834-5, he later studied in Germany himself. He studied at MNC and afterwards at UCL, where he gained the Flaherty scholarship for classical proficiency. He attended courses on comparative philology given by Thomas Hewitt Key (1799-1875) and George Long (1800-1879) on the Roman Constitution. On taking his Master’s degree in the department of Moral and Political Philosophy, he obtained the Gold Medal, one of the highest distinctions that the University of London could bestow. ” In the interval between his Bachelor’s and his Master’s degree, he passed a year and a half at the Universities of Bonn and Berlin, where his time was pretty equally divided—in reference partly to his future profession, and partly to his ensuing degree—between the studies of philosophy and the civil law, under the eminent Profesors, Brandis, Trendelenburg and Keller.”[Obituary, 1855, p.66.] His study in Germany would have been personally arranged by his father, who in a sense replicated the interest that his own father showed for his own education: “I am obliged by your kind inquiries after my son….he is now at Berlin…he dates his last letter…amidst the political excitements of the place, the students of the University are still going on as usual. He is attending among others, the lectures of Keller (a disciple of Savigny) on Roman Law, with which he is greatly pleased for their clearness and fullness. We are naturally anxious for his next letter. Mr Martineau is also at Berlin with his family.”[Tayler’s letter to Henry Crabb Robinson, Manchester, Nov. 20th, 1848, ][DWL: MSS 1848 (72)].Tayler’s correspondence with his son (Thom’s Letters of J. J. Tayler (1872) published five that were written to him whilst he was at UCL, [Letter to his son, at University College, London, Manchester, Oct. 29th, 1845 [-―May 3^rd, 1846] , I, 230-240.] ) they provide an illuminating insight into the relationship of father & son: their reading together; fatherly advice on buying books, study of “the great master-spirits of antiquity”; reading German works, particularly Niebuhr; or Tayler requests for short summaries of Key’s lectures, fortnightly, but only if it was convenient for him to do so: “It is a subject in which I take great interest, but I am wholly unable to keep pace with the present progress of knowledge respecting it; and yet I want to know what is doing”; similarly with Long, the same interest “Perhaps you will now and then let me into Long’s views on the Roman Constitution, and the points of his disagreement with Niebuhr”; as well as a critical account of Grote’s History of Greece.  He died on December 15th, aged 27 years, at his father’s house, Woburn Square, London, of a disease of the heart, after an illness of many weeks.  See “Obituary.—John Hutton Tayler, esq.” In: The Christian Reformer; or, Unitarian Magazine and Review, New Series, Vol.11, January, 1855,pp.66-68. [Not in ODNB, 2004.]

26) Richard Holt Hutten[Hutton] (1826-1897)

stemmed from a Unitarian family; his grandfather Joseph Hutton (1765–1856), preached at the Eustace Street congregation, Dublin, where in 1831–2 James Martineau was his assistant; he later attended University College School[It was here that Tener says “He had begun German at University College School before starting university.“[A Spectator of Theatre. Uncollected Reviews by R.H. Hutton. Edited with an Introduction and Notes by Robert H. Tener. University of Calgary Press,1998.” Introduction,p.xi.] and studied philosophy and mathematics at University College, London (1841–5). Hutton ”continued his studies at the University of Bonn (1845–6, where Theodor Mommsen, the distinguished German historian of the Roman empire and Switzerland, was his tutor) and the University of Heidelberg (1846–7). At Heidelberg he tutored Martineau’s son, Russell and met Frederick William Robertson. Hutten’s first publication a review of a German Theological work was written in Heidelberg,“The State of Protestantism in Germany”, Prospective Review, vol. 3, (May 1847), pp.254-289. He had written to James Martineau: “There is a new book lately published in Frankfort which has excited a great deal of attention and is very generally admired, called Der Deutsche Protestantismus von einem Deutscher Theologen. The author is not known; he notices in it most of the religious movements of the day, that of the Saxon Lichtfreunde, of the Quietists, rationalists and atheists and of course German new Catholics and seems to treat his subjects with ability. It is not simply a discussion but he also gives an historical account of the origin of these parties, beginning of course (as the Germans always do) by going back to the origin of German Protestantism in Luther’s time. If you think a review of this book, or rather a summary of the information it gives on the origin and present religious questions of Germany would be interesting to your readers, I should be very happy to do my best. It seems to be the most compact and complete source now to be obtained of information on the present state of religious feeling in Germany; and without a collection of all kinds of newspapers and periodicals I do not know that there are any sources more complete. Should you think of accepting my services I could write one in time (I have no doubt) for your next number in May…”[ R. H. Hutton to James Martineau,. February 3, 1847 (Martineau Papers,HMC), quoted by Tener, VPN, 1972, p.x ] The work was written by Carl Bernhard Hundeshagen(1810-1872) Der deutsche Protestantismus: seine Vergangenheit und seine heutigen Lebensfragen im Zusammenhang der gesammten Nationalentwicklung beleuchtet von einem deutschen Theologen.(Frankfurt am Main : Brönner, 1847) and the review was noticed by HCR who wrote in his diary “I read in bed in the last Prospective Review a very interesting article on German Theology in which there is a combination of pious sentiment and philosophical thought rarely found in Unitarian writings…” [MS Diary (May 8, 1947), Dr. Williams’s Library, quoted in Tener, VPN, 1972,pp.x-xi.] He went to Manchester New College in the autumn of 1847-48 intending to enter the ministry, there Martineau, Tayler and F. W. Newman were his mentors. Acording to Tener “So impressed was Hutton by Martineau that he spent the winter of 1848-49 with him and his family in Berlin, the two men reading philosophy together under the guidance of Trendelenburg and others.”[A Victorian Spectator, 1989,p.2.] In 1850 Hutton assumed the duties of vice-principal and chaplain of University Hall, Gordon Square, London when Arthur Hugh Clough was principal; in 1852-53, he succeeded him and became Principal of University Hall, London; he held the professorship of mathematics at Bedford College, London (1856–7). Influenced by F. D. Maurice, he entered the Church of England in 1862. Tener has said of him “If not the major post-Romantic critic of the Nineteenth Century, Richard Holt Hutton is at least the greatest reviewer of the Victorian Age.”[‘A Victorian Spectator. Uncollected writings of R. H. Hutton. Edited with Intro., by R.H.Tener & M. Woodfield. 1989.’] He was a close friend of Walter Bagehot, and Gladstone “regarded him as the finest critic of the century.” (Harold Orel, ODNB, 2004). He wrote more than 6,000 articles, essays, and reviews, many of them still unidentified! “…He held a joint editorship at the Unitarian Inquirer (1853–5), during which time the paper generated much controversy by its liberal views and lost circulation as a consequence. He also contributed articles regularly to, and served as main editor of, the Prospective Review (1850–55). Writing primarily on literary matters, he worked with Walter Bagehot, his co-editor, at the National Review (1855–62);…His literary essays and political leaders, written for The Economist (1857–62), the quarterly North British Review, and the weekly Saturday Review, also helped to establish his national reputation, and led to his becoming the proprietor and joint editor of the weekly Spectator (1861–97).” (Harold Orel, ODNB, 2004). According to Tener, the latter, “his most distinguished editorial position, that of literary editor and co-propietor of the Spectator.”[R. H. Hutton’s Editorial Career. III. The ‘Economist’ and the ‘Spectator’,In: VPS, Vol. VIII, Number 1, March 1975, p.6-17.]  On a single day in April 1844 Tayler bumped into Dr. Hutton at John Chapman’s the publisher and at Dr. Williams’s library [See chronology] In his capacity as editor, Tayler often sought after German reviews from him “– You spoke to me sometime since of a work in German by Julius Müller on Sin, of which you had met with some account that pleased you. If it is not already passé, could you give us a paper on the subject for November? I want to see this subject of Sin treated thoroughly & philosophically, with a true insight into human psychology.”[Tayler to  Richard Holt Hutton, Manchester, May 17^th, 1852, I, p.327] R.H. Tenor has attempted to document this: ‘The writings of Richard Holt Hutton: a check-list of identifications’, Victorian Periodicals Newsletter, 5/3 (1972), pp.1–179, and ‘R. H. Hutton: some attributions’, Victorian Periodicals Newsletter, 6/2 (1973), pp.14–65.[See Tayler bibliography: Attributions in the National Review, 1nr) where I question Wellesley’s attribution.]

27) John Frederick Smith (1839-1898)

Unitarian minister, a close friend of Charles Beard’s [not in DNB, ODNB, 2004, or Dictionary of Unitarian & Universalist Biography]; he wrote innumerable articles and essays on German theologians and philosophers, including Herder and Schleiermacher. “Herder as Theologian (Part I.): biographical.” In: The Theological Review: A Journal of Religious Thought and Life, Vol. 9, April,1872,pp.179-196 and “Herder as Theologian (Part II.)” In: The Theological Review, Vol. 9, October,1872,pp.437-457. [see Wellesley Bibliographies of Contributors, vol. 3, p.893.] Some of these essays were gathered together and published: “Studies in Religion Under German Masters. By  J. Frederick Smith. Williams and Norgate, 1880.”[BL.: 4380. i. 5.]; “These essays on the Religion and Theology of [Sebastian] Franck, Lessing, Herder, Goethe, and [Heinrich] Lang, originally appeared in the Theological Review at intervals during the last ten years.[includes both Herder essays, pp.71-132.] All of these publications appeared before his translation of Otto Pfleiderer’s, "Die Entwicklung der protestantischen Theologie in Deutschland seit Kant und in Grossbritannien seit 1825,“ a work that was commissioned for the series ’Library of philosophy’ and was translated from the German MS. under the author's supervision by Frederick Smith, it first appeared in English in 1890: “The development of theology in Germany since Kant and its progress in Great Britain since 1825. London : Swan Sonneschein, 1890.”[pp. xii, 403.] This work also contains separate chapters on both Herder and Schleiermacher.

28) Alexander Gordon (1841-1931)

Unitarian minister, historian, contributor to the DNB, and Encyclopaedia Britannica (39 articles), studied at Edinburgh University, 1856-59; trained at Manchester New College, London; then [“Between 1860 and 1862 he“]studied at Munich University under the ecclesiastical historian Ignatz von Dollinger, 1860-63. A fellowship enabled him to take his MA at Edinburgh in 1864. [see Herbert McLachlan, Alexander Gordon (9 June 1841-21 February 1931), A Biography with a Bibliography.(1932) and Alan Ruston, ODNB, 2004.]

29) William Rathbone (1819-1902)

Philanthropist; Unitarian, (the eldest of the six sons of William Rathbone (1787-1868), educationalist and mayor of Liverpool, 1837); his mother Elizabeth [née Greg], was the daughter of Samuel Greg of Quarry Bank; Tayler knew his mother ‘Bessy’ as a child, playing with her and her brother, Robert Hyde Greg, at Quarry Bank House, in Cheshire as early as 1811. Thom had married Rathbone’s elder sister Hannah in 1838. Following Tayler’s personal recommendation about young William’s education in Germany [See Tayler’s letter to Rev. J. H. Thom, Liverpool, from Manchester, Sep. 14th, 1838, I, 183.] “In October 1838 he went with Thomas Ashton (father of Baron Ashton of Hyde) for a semester at the University of Heidelberg, where he ‘gained habits of steady work and study’ and acquired a knowledge of foreign politics. …From Heidelberg he made (in 1839) an Italian tour….he established in 1862 the Liverpool Training School and Home for Nurses, consulted with Florence Nightingale….In 1871 and again in 1887 he persuaded the Local Government Board to investigate the system prevalent in Elberfeld and some German towns whereby volunteer almoners accepted responsibility for administering poor relief; while there was little national enthusiasm for this system, in the late 1880s he convinced the Liverpool Central Relief Society to set up district committees and enlist volunteer ‘friendly visitors’ to investigate and manage cases.”(Susan Pedersen, ODNB, 2004) George Eliot knew Richard Rathbone and met Mrs James Martineau at his house in Liverpool in 1845[Frederick Karl, 1995, 78.] See his daughter’s Eleanor Rathbone (1872–1946) memoir: “William Rathbone: a memoir (1905)”[BL.: 10827.g.4.]

30) John Harrison (1815-1883)

[or died 1866?]Is this the son of Ralph Harrison? A Sermon Preached at the Dissenting Chapel in Cross-Street, Manchester (Warrington, 1786) studied in Germany and received his doctorate from the university of Giessen. “Roll of students [January](1833), Manchester, D 1833-38, Ph.D. Giessen, 1842.” [see “Roll of students entered at the Manchester Academy, 1786-1803 : Manchester College, York, 1803-1840, Manchester New College, Manchester, 1840-1853; Manchester New College, London, 1853-1867, with a list of the professors, and principal officers. Manchester: Johnson and Rawson, 1868.”[BL.:8364.g.31.] Is this the person who translated the notes and dissertation of Dr. J. L. Mosheim in Ralph Cudworth’s ‘The true intellecutual system of the universe’(3 vols, 1845)? MA?[Not in ODNB]

31) James Harwood (1845-1929)

at 23 he entered Manchester New College, “The Rev. J. J. Tayler was then Principal but was soon succeeded by the Rev. James Martineau whose influence upon the young Harwood was profound. He graduated in the London University in 1872 and secured a Hibbert scholarship which took him to Leipzig for a winter session. Returning he settled at the Ancient Chapel of Toxteth and subsequently ministered at Monton, 1878-1884,” etc.[Not in ODNB]

32) William Henry Herford[Hereford] (1820-1908)

Unitarian educationalist; “From [January]1837 to 1840 he studied at Manchester College in York, during the principalship of John Kenrick, and there came into contact with German philosophy and theology. He removed with the college from York to Manchester in the summer of 1840, and thus came under the influence of three new professors, Francis Newman, James Martineau, and John James Tayler, the last of whom he regarded as his spiritual father. Graduating BA of London University in the autumn of 1840, he began to preach in Unitarian pulpits, but declined a permanent engagement as minister at Lancaster in order to accept a scholarship for three years' study in Germany. “(Sadler); “In 1842 went to Bonn, where he attended the courses of E. M. Arndt, A. W. Schlegel, and F. C. Dahlmann, and formed an intimate friendship with his contemporary,[the German philologian & Anglist] Wilhelm Ihne [(1821-1902) Ihne, reknowned as the father of the Kindergarten, later taught at a private school in London from 1843, he married Mary Huld Allen(1819-1892)]. After two years at Bonn he spent eight months in Berlin, where he was admitted to the family circles of the church historian Neander and the microscopist Ehrenberg” In 1846 Lady Byron, invited him—on James Martineau’s recommendation— to undertake the tuition of Ralph King, younger son of her daughter, Ada, Countess of Lovelace. Early in 1847 Hereford accompanied the boy to Wilhelm von Fellenberg’s Pestalozzian school at Hofwyl, near Bern. Hereford grew intimate with Fellenberg, became a temporary teacher on the staff, and accepted with enthusiasm Pestalozzi’s and Froebel’s educational ideas. “Herford spoke of himself as having been for the first quarter of a century of his teaching an unconscious follower of F. Froebel, and for the following fifteen years his professed disciple.“(Sadler) He translated Froebel’s ‘The School an Essay towards Humane Education, 1889.’ “In 1893 he published “The Student's Froebel, adapted from Die Menschenerziehung of F. Froebel” (1893; revised edn, posthumous, with memoir by C. H. Herford, 1911). This was the best English account of the educational doctrine which it summarized and expounded…. In 1902 he published Passages from the Life of an Educational Free Lance, a translation of the Aus dem Leben eines freien Pädagogen of Dr Ewald Haufe.” [see M. E. Sadler, rev. M. C. Curthoys ODNB, 2004][See Hereford Recollections of the late Rev. John James Tayler (1869) in DWL]

33) Edward Holme (1770-1847)

Physician, M.D., “physician, son of Thomas Holme, farmer and mercer, was born at Kendal, Westmorland, on 17 February 1770. After attending Sedbergh School he spent two years at the Manchester Academy, from 1787 to 1789, and then went on to study at the universities of Göttingen and Edinburgh. He graduated MD at Leiden in December 1793, with a thesis entitled ‘De structura et usu vasorum absorbentium’. Early in 1794 Holme began in practice at Manchester and he was elected one of the physicians to the infirmary there in April that year. He joined the Literary and Philosophical Society on settling in Manchester and was one of its vice-presidents from 1797 to 1844, when he succeeded his friend John Dalton as president. He became a member of the Linnean Society in 1799. Holme was one of the founders of the Portico Library, and its president for twenty-eight years. He was also a founder and the first president of both the Manchester Natural History Society and the Chetham Society. He was the first president of the medical section of the British Association at its inaugural meeting at York in 1831, and he presided over the Provincial Medical and Surgical Association in 1836. Of the fourteen essays contributed to the Literary and Philosophical Society on a range of antiquarian and literary topics, he published only one, the short ‘Note on a Roman inscription found at Manchester’ (Memoirs of the Literary and Philosophical Society of Manchester, 2nd ser., 5, 1831), refusing to allow the publication of the others. Another essay, ‘On the history of sculpture to the time of Phidias’, was printed after his death.

Holme died unmarried on 28 November 1847 at Manchester, and was buried at Ardwick cemetery on 13 December, leaving property worth over £50,000. The greater part of this he bequeathed, together with his large library, to the medical department of University College, London. “ The ODNB entry doesn’t mention his religion or Unitarian connections. However, we know that he was appointed a Trustee of the Unitarian Cross Street Chapel in Manchester in 1828; (founder and later President of the Chetham Society.) According to Wade “He was a man of great literary and scientific acquirements; and even of theology he had made extensive study, knowing more of the works of the German theologians, then not much read in England, than almost any minister of his time in this district.”[Richard Wade, ‘The Rise of Nonconformity in Manchester, With a Brief Sketch of the History of Cross Street Chapel. Manchester, 1880,pp.60-61.][BL.: 4715. a. 2.] See C. W. Sutton, ‘Holme, Edward (1770–1847)’, rev. Patrick Wallis, ODNB, Oxford University Press, 2004; online edn, Jan 2007 [http://www.oxforddnb.com/view/article/13583, accessed 28 May 2007]

34) James Yates (1789-1871)

James Yates was born at Toxteth, Liverpool, “Unitarian and antiquary;  studied at Glasgow university and Manchester College (at York), and Edinburgh; M.A. Glasgow, 1812; unordained minister of Unitarian congregation at Glasgow, 1812; founded with Thomas Southwood Smith, Scottish Unitarian Association,1813; engaged in controversy with Ralph Wardlaw, 1814-16; joint-pastor at new meeting, Birmingham, 1817-25; [Fellow of the Geological Society], 1819; F.L.S., 1822; Fellow of the Royal Socity, 1831[Watts ,II, p.281 has 1839]; secretary to council of British Association, 1831[“He was a founder-member of the British Association for the Advancement of Science, the first secretary to its council (1831)”Watts, II, 281]; minister of Carter Lane Chapel Doctors’ Commons, London, 1832-5; left ministry, c. 1836[Watts, II, 281, “left 1834”]; contributed largely to ‘Dictionary of Greek and Roman Antiquities,’1842, edited by (Sir) William Smith (1813-1893); wrote on antiquarian, educational and other subjects. “[CDNB, p.1449 ; he was a Dr. Williams’s trustee.] “In 1827 he spent a semester at the University of Berlin studying classical philology.”[Alexander Gordon, rev. R. K. Webb, ODNB, 2004.][S. A.T.Yates, Memorials of the Family of the Rev. John Yates (1890), 24-39; “Yates was also an enthusiastic advocate, and subsequent benefactor, of an undenominational university in London, a scheme which in the 1820s united both Unitarian and orthodox Dissenters”Watts, II, 282.* H. H. Bellot, University College, London, 1826-1926 (1929), 24 ]] The ongoing controversy with Wardlaw, and Yates’ “A Vindication of Unitarianism. In reply to Mr. Wardlaw’s Discourses on the Socinian Controversy.  Glasgow Unitarian Fund: Glasgow, 1815.”[BL.: 4224.ff.26.][pp. 276.]that run into many editions, eventually embroiled Tayler as well, following his discourse “On Communion with Unbelievers”(1828) when Wardlaw attacked him in his 4^th edition[see Bibliography, No.12]. It was Yates who provided Tayler in 1834 with a letter of introduction for Professor Hausmann at Göttingen[See Tayler’s letter to S. Robinson, Göttingen, November 2^nd, 1834, I, 121.], and he recommended  German works to Tayler in conversation[See Tayler’s letter to Kenrick, Manchester, Sept. 126, 1833, I, 98.]; his connections with Germany are difficult to ascertain, although his speech at British and Foreign Unitarian Association in June 1830 to support a resolution on European co-operation, did not veil his undoubted enthusiasm for Germany.[See Monthly Repository and Review, NS, No. XLIII, July, 1830, pp.483-485.] In the Christian Reformer in 1835 some of his correspondence with German professors’ were published: “Extract of a Letter from Professor Paulus to the Rev. James Yates.(Heidelberg, April 28^th, 1835)”[in: CR, Vol. 2, 1835, No. XXII, Nov., p.745.] Here Paulus revealed himself as a great admirer of the Unitarians’, and requested from Yates more recent English Unitarian literature. Paulus clearly knew Sir John Bowring(1792-1872) during his stay in Germany at Heidelberg [“He was hoping, with Bentham’s support, to cure his financial ills by becoming a professor of literature at the newly established London University…his wife, their daughter Maria, and the infant Edgar, moved to Heidelberg, where he thought associating with German professors would improve his chances” see Gerald Stone, ODNB, 2004] as he writes: “When Mr. Bowring was here in 1827-28, I received from him ‘Unitariar in Angliâ Status Brevis Expositio,’ and the First and Second Reports of The British and Foreign Unitarian Association, 1826, 1827.”[Paulus was referring to the Unitariorum in Anglia fidei, historiae, et status praesentis brevis expositio. Londini, 1821. A work that was translated into German some years later as Kurze Darlegung der Glaubenssätze, der Geschichte und des gegenwärtigen Zustandes der Unitarier in England Hamburg,1830. [Universitätsbibliothek Kiel][pp.21] a short work that clearly had a very limited publishing run. The fact that Bowring was distributing Unitarian literature in Heidelberg is of considerable interest.[See http://www.uua.org/uuhs/duub/articles/sirjohnbowring.html (Alan Ruston’s online biography, UUHS); according to Mineka in 1819-20  Bowring “met Cuvier, Humboldt and Thierry in France; in the second series[of the MR] he translated some German of Novalis [Vol. II[i.e. MR, New Series, No. XV, March,1828], pp.154-55[Signed: A]], and later the novel ‘Peter Schlemihl, 1824’ by Chamisso. Bowring wrote an account of his encounter with Paulus in the MR “Mr. Bowring on Religion in Holland and Germany”in MR, New Series, No. XV, March,1828, pp.150-151.] Yates visited Switzerland in 1835 and provided a detailed description in the CR, in the form of a letter, “Mr. Yate’s Account of the celebration of the Jubilee of the Reformation at Geneva”, “Sir, Having been the only English Protestant Dissenter who attended the late celebration….”[CR, Vol. 2, 1835, No. XXII, Nov., Miscellaneous Intelligence, p.793-802.] Amongst his published works given in the BL catalogue are “Remarks on “Paläographische Studien über phönizische und punische Schrift, herausgegeben von Wilhelm Gesenius,” [1837.][pp.16.][BL.: 8146.c.27.(15.)], this may possibly be an offprint?  He also made his own translation into German of one of his many antiquarian works: “Der Pfahl-Graben : Kurze allgemeine Beschreibung des Limes Rhaeticus und Limes Transrhenanus des Römischen Reiches : Aus Englischen vom Verfasser übersetzt. Augsburg, 1858.“[Jahresbericht d. historischen Vereins im Oberdonau-Kreise. No. 23.] Yates would later gather together important material on Priestley, see J. Edmund White “The Priestley Memorial Volume. “In: Notes and Records of the Royal Society of London, Vol. 48, No. 1 (Jan., 1994), pp. 85-96.[JSTOR][There may be two letters of Tayler’s included here?]

35) Thomas Kitson Cromwell (1792-1870)

Dissenting minister; entered literary department of Messrs. Longmans; Unitarian minister, Stoke Newington Green, 1839-64; F. S. A., 1838; minister of the old Presbyterian congregation at Canterbury; chief works, ‘Oliver Cromwell and his Times,’ 1821’The Soul and the Future Life,’1859, ‘The Druid: a Tragedy,’ 1832, and a ‘History of the Ancient Town and Borough of Colchester,’1826.’[CDNB, p.301.] He was originally Church of England, about 1830, ordained as a Unitarian minister; 1839 minister of the old chapel in Stoke Newington Green, where he officiated for 25 years; he “accepted the doubtful honour of an Erlangen degree, that of Ph.D. he was also a master of art, but of what university is not stated.” DNB. He contributed to the ‘Gentleman’s Magazine’; ‘Chambers Journal’ & others[i.e.The Christian Reformer]; See Inquirer, 31 Dec. 1870, p.852.

36) Thomas Sadler (1822-1890)

Sadler was educated at University College, London, and at Bonn; Ph.D. Erlangen, 1844; Unitarian minister at Rosslyn Hill Chapel, Hampstead, 1846-91; published religious works; edited Henry Crabb Robinson’s ‘Diaries,’1869[CDNB, 1926, p.1148; l.112.] “Diary, reminiscences, and correspondence of Henry Crabb Robinson : in three volumes selected and ed. by Thomas Sadler. London : Macmillan, 1869.

37) Richard Shaen (              ), M. A

“Mr Shean took his degree at the University of Glasgow and after passing through the two theological years at Manchester College, York, spent one year in Germany.” He would appear to be the brother of Shaen, William (1821-1887) the Radical and lawyer by (See Judy Slinn’s entry in the  ODNB(2004) who was Born in Hatfield Peverel, Essex, the youngest son of Samuel and Rebecca Shaen, wealthy Unitarians.

Samuel Shaen was a lawyer, who following the repeal of the Test and Corporation Acts in 1828, was one of the first Unitarians to be appointed country magistrate.

In 1851 he married Emily Winkworth, daughter of the manufacturer Henry Winkworth Shaen arbitrated in the National Reformer the dispute between Holyoake and Bradlaugh. {VI} involved in the founding of Bedford College from 1848, “In 1891 a large extension of the College was opened by the Empress Frederick of Germany, and named the Shaen Wing in honour of his memory.

William Shaen: a brief sketch. Edited by his daughter M. J. Shaen. With portrait. (London : Longmans & Co., 1912.) 

[pp. vii. 93.] [BL.: 10854.e.23.] [i.e. Shaen, Margaret Josephine] Margaret Josephine=winkworth

On Friday July 1st there was a religious service on the occasion of Shaen’s settlement at St. Nicholas-Street chapel, Lancaster, and Tayler was in attendence (See Intelligence,CR, IX, No. CIV, August, 1842, p.529) The Rev. J. H. Ryland, Rev. Charles Wellbeloved, “Mr Wellbeloved’s discourse was followed by one from the Rev. J. J. Tayler,. Of Manchester, from Eph. iv. 14, 15, on the proper grounds of unity of faith in the Christian church; delightfully shewing that these are to be found in the Paternal character of the Divine Being, and the fraternal relation of man to man, which Christ inculcated in his teaching, and illustrated by his character and exaltation; and that such grounds of unity are what the good of all sects desire and recognize. Both the discourse and its application were in admirable harmony with the occasion.”p.530

John Armstrong, Esq.

“In the Afternoon, Mr. Armstrong entertained a party of the congregation, together with their visitors for the day, at dinner. Among the latter were the Rev. Chas. H. A. Dall, of Baltimore, U.S., and his friend Mr. Tardy, of Mobile. “p.530. [Dall, Charles Henry Appleton (1816-1886) ANB; He graduated from Harvard College in 1837 along with Henry David Thoreau and Richard Henry Dana. Harvard Divinity School, in 1840. “He spent most of 1842 in England observing Unitarian churches and social reform efforts.” Foreign missionary Dall lived in Calcutta from 1855-till his death, with visits to the US in 1862, 1869, 1872 and 1882. ]

38) Henry Shaen  Solly (1813-1903)

Solly studied at Manchester College. In 1841 married Rebecca Shaen (1812-1893) Solly translated G. H. A. von Ewald’s Geschichte des Volkes Israel as The Antiquities of Israel. (London: Longmans & Co.,1876.) [pp. xii. 386.][see Alan Ruston’s entry for Solly in Dictionary of Unitarian & Universalist Biography]

”

39) Davis, D., David  (Lancaster)

Studied at Manchester New College, formerly at Norwich (Octagon Chapel), according to Tayler, Davis, who had married a German woman from Jena [See letter to Kenrick, Sept. 5th, 1858, II, 115.] had apparently supplied Dr. Johann K.E.Schwartz(1802-1870), the university preacher, and superintendent of the churches in Jena, with copies of The Inquirer and the Prospective Review .One would assume from this that he would have been familiar with the German language.The only work by him in COPAC is the following:  

“A word from the pulpit in reference to the present duties of the citizens of Norwich: a sermon preached in the Octagon Chapel, on Sunday, December 11th, 1859 / by David Davis  (Norwich : Printed at the Mercury Office, 1859.)[pp.8]

40) John Edward Taylor (1830-1905)

John Edward Taylor (1830-1905), Newspaper proprietor and art collector, the son of John Edward Taylor (1791-1844), the founder of the Manchester Guardian. “His upbringing reflected the well-to-do Unitarian family. After an early education under tutors, including a Dr. Heldenmeyer at Worksop, who practised Pestalozzi methods and encouraged conversational French and German, Taylor went to University College School, London. In 1847-48 he learned some rudimentary journalism at the Guardian office, and attended James Martineau’s lectures on philosophy and William Gaskill’s on history and literature at Manchester New College, before spending several months in Germany. As a student at the University of Bonn in 1848 he attended political occasions in Berlin and the national assembly in Frankfurt. He then travelled extensively in Europe, making himself familiar with many of the principal galleries, and also visited the Holy Land.” He returned to England in 1849.“From 1854 until his death he was a trustee of Manchester New College, a Unitarian foundation, which ultimately became Manchester College of the University of Oxford.”[Geoffrey Taylor, ODNB, 2004]

41) Charles Barnes Upton (1831-1920)

Studied under John James Tayler and James Martineau at Manchester New College; where he acquired a knowledge of German and later taught as a professor of philosophy.[See his review of “Stirling’s Text-book to Kant,”in (Modern Review, Jan, 1882.)]

Of the women[1] we must, of course, include Tayler’s wife and his daughter:

42) Hannah [née Smith] Tayler

43) Hannah Elizabeth [née Tayler] Osler

They accompanied Tayler on his year at Göttingen and Bonn, and numerous trips abroad. He even took German lessons together with them, whilst at Göttingen in 1834-35; talking about Ewald he says: “He did us the honour last night to come and take tea with us. Hannah and Elizabeth were much pleased with him, though he speaks only German and Latin.—Hannah and I have a lesson in German from five to six, and that concludes the business of the day.”[I, 130] Their own familiarity with German is illustrated by the fact that both his wife (and daughter?) translated a work of August Hagen’s: “Norica: or, Tales of Nürnberg from the Olden Time. Translated from the German of August Hagen. (London: Chapman. 1851)” It was favourably reviewed in the Prospective Review, 1852, Vol. 8, No. XXIX, Art. VI., pp.140-144. [ NB. authorship and reviewer both unidentified in Wellesley, vol. 3, 1979, p.354, and in the British Library catalogue.] The preface to ‘Norica’ indicates that they (Hannah or Elizabeth) had entered into a correspondence with Hagen in Königsberg. An anonymous reviewer in the ‘Weekly Dispatch’ described the book so: “A delicious little book. It is full of a quaint garrulity, and characterized by an earnest simplicity of thought and diction, which admirably conveys to the reader the household and artistic German life of the times of Maximilian, Albert Dürer, and Hans Sachs, the celebrated cobbler and ‘master-singer,’ as well as most of the artistic celebrities of Nürnberg in the 16^th century. Art is the chief end and aim of this little history. It is lauded and praised with a sort of unostentatious devotion, which explains the religious passion of the early moulders of the ideal and the beautiful; and, perhaps, through a consequent deeper concentration of thought, the secret of their success.”[Quoted in: ”A Catalogue of Mr. Chapman’s Publications. London, 142, Strand, November 1st, 1853,” , p.29(Poetry and Fiction).][BL.: 4014. d.58.]

44) Harriet Martineau (1802-1876)

The sister of James Martineau. Interestingly, it was Kenrick’s work that had an important influence on her:

Harriet supplied a number of English translations from the German for the ‘Monthly Repository’; she wrote that “It was while reading Mr. Kenrick’s translations from the German of “Helon’s Pilgrimage to Jerusalem,” a work “with which I was thoroughly bewitched,” that she actually conceived of her later work on a Hebrew tale “Eastern Life”. [see “Harriet Martineau’s Autobiography. With Memorials by Maria Weston Chapman. In Three Volumes ( London 1877)”,Vol. 1. Sect. 1, p.103(Third period to the age of thirty).] Tayler reviewed a number of her works[see Bibliography]

45) Mrs. Elizabeth Gaskell (1810-1865)

Elizabeth Gaskell married William Gaskell in August 1832, living in Manchester at 14, Dover Street; they visited Heidelberg in July 1841; they facilitated the Winkworths’ sisters’ study of German [see below]; see Elizabeth Porges Watson’s ‘Introduction,’ in:, ‘A chronology of Elizabeth Gaskell’ and Select Bibliography in: ‘Elizabeth Gaskell. Cranford. Edited by E. P. Watson. (OUP, 1980)’,pp.v-xvii: Jenny Uglow, ‘Elizabeth Gaskell: A Habit of Stories. (London, Faber, 1993)’ and correspondence with Bunsen?, see J. A. V. Chapple and Arthur Pollard (eds), ‘The Letters of Mrs Gaskell. (Manchester University Press, 1966.); “In July 1860, she, Marianne, Julia and Florence went for the third time to Germany; while Marianne took the waters at Kreuznach to recover from the effects of chickenpox, the others enjoyed themselves in Heidelberg.” See Shirley Foster Elizabeth Gaskell : A Literary Life.(Palgrave Macmillan, 2002), p.125.’ “With regard to the possible influence of her German visits on her fiction, Peter Skrine notes that the action of ‘Six Weeks at Heppenheim’ (Cornhill Magazine, May 1862) takes place in 1858, the year of Gaskell’s second visit to Heidelberg; he also claims that the story itself is an attempt to write in the German manner of the novelle.

(5) ‘The Grey Woman’ (All The Year Round, January 1861), written almost immediately after Gaskell’s third and last visit to Heidelberg, also shows the possible influence of these German trips and is probably based on a tale which Gaskell actually heard there. “[Ibid., p.127; See Peter Skrine, ‘Mrs Gaskell and Germany’, Gaskell Society Journal, Vol. 7, 1993, pp. 37— 49; and ‘Elizabeth Gaskell and her German Stories’, Gaskell Society Journal, Vol. 12, 1998, pp. 1— 13.]

46) Catherine Winkworth (1827-1878)

Author; educated privately; studied at Dresden, 1845-6; joined committee for higher education of women, 1868, and became secretary, 1870; best known by her translation of German hymns, 1853 and 1858’ [CDNB, 1424.] In 1829 the Winkworth family, formerly of London- she was born in London at 20 Ely Place, Holborn- moved to Manchester. She studied under William Gaskell and James Martineau; in spring 1841 Catherine went to Dresden to join an aunt who was living there in order to educate her daughters, and it was her residence there (she stayed until July 1846) that gave an impetus to her study of German. In 1853 she published the first series of her ‘Lyra Ggermanica,’ translations made by herself, of German hymns in common use. “Catherine Winkworth’s translations of German Hymns are widely used, and have done more to influence the modern use in England of german hymns than any other version”[DNB] She engaged in educational and philanthropic work; in 1872 she went with her sister to Darmstadt, accompanying Miss Carpenter and Miss Florence Hill as delegates to the German conference on women’s work, presided over by the Princess Alice.  See Peter Skrine,  “The Winkworth Sisters as Readers of Goethe in Mrs Gaskell’s Manchester” In: Goethe and the English-speaking world : essays from the Cambridge symposium for his 250th anniversary ed. by Nicholas Boyle and John Guthrie (Rochester, NY : Camden House, 2002),pp.19-171.

47) Susanna Winkworth (1820-1884)

Translator; met Baron Bunsen at Rome and for some time acted as his literary secretary; published life and letters of Niebuhr, 1853, a translation of ‘Theologia Germanica,’ 1854, and other works; engaged in philanthropic enterprises at Bristol.’[CDNB, 1424] Like Catherine, Susanna enjoyed a similar education to her sister. About 1850 Susanna told Mrs. Gaskell that she would like to translate the Life of Niebuhr. Mrs Gaskell mentioned this to Bunsen, who encouraged the idea. A meeting with Bunsen followed at Bonn, where Susanna stayed from August 1850 until May 1851. At one time she worked as a sort of literary secretary to Bunsen. In 1855 Miss Winkworth completed the ‘Life of Luther’ commenced by Archdeacon Hare. In 1856 she translated Bunsen’s ‘Sign of the Times’; 1857 Tauler’s ‘Sermons’. Like her sister a philanthropist and educationalist, according to the DNB “Among the friends and correspondents of the two sisters were Harriet Martineau, the Hares, F. D. Maurice, Mazzini, Prof. Max Müller, Carlyle and Jenny Lind.”See Peter Skrine, “Victoria’s Daughters: The Contribution of Women to 19^th-Century Cross-Cultural Understanding” in: Anglo-German Affinities and Antipathies, ed. By Rüdiger Görner. Iudicium Verlag GmbH München, 2004, pp.71-80.

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[1] In general on see Susanne Stark, “Behind Inverted Commas”. Translation and Anglo-German Cultural Relations in the Nineteenth Century. Clevedon: 1999.