That is a very kind question about Gardiner; and as I have at hand, here, the means of learning more without risk of indiscretion, I had better postpone my answer. If, as a rule, those pensions are granted to people almost destitute of means, the case could not well be admitted. He ought to be at the Record Office instead of the present Hardy. It is in Jessel's gift, and he asked my advice, specially excluding clergymen, and thereby losing the two best men, Brewer and Stubbs. I suggested Freeman, Gardiner, and Bond. Freeman sent me word that he would not take it. Jessel told me he would appoint Bond—who is now the very good and estimable, but gloomy successor of Panizzi—but that he had been told that Bond was a Catholic. He said that a Jew was not strong enough to appoint a Catholic Keeper of the Archives. Bond is a Broad Churchman, and the report arose only from my recommendation. Gardiner therefore remained; but it was resolved, under I know not what pressure, to keep the thing in the Hardy family. Meantime, I think Gardiner succeeded Brewer in his professorship at King's College—not, I imagine, remunerative, but still an obstacle.
Yes, I agree about Forbes, and rather think he is one of the men Simon speaks of, and defies the Sorbonne to meet—unless I am mixing up the two divines of that name.
Spinola wrote no book. He was a Franciscan bishop, Imperial Confessor at Vienna, and produced several schemes of union, on the part of Rome, which differ from other such by being definite and sincere. Leibniz, and the Calixtine school of Lutherans, were very near adopting his plan; but as he was an agent of pope and emperor when Louis XIV. was the enemy of both, Bossuet contrived to baffle him. What was known of these transactions down to our day is in Pichler's work on Leibniz. Much more has since come out in the "Correspondence of the Electress Sophia," and there is more to come, whenever the Madonna of the Future[[175]] is unveiled.
Of John Inglesant, let me say that it would be a very fair text to work on—how far the pagan, human virtues, coupled with qualities which are not, in a spiritual sense, virtues, such as courage, delicacy, good nature, veracity, pride, can accomplish the outward, visible work of grace. But that is clearly not the author's design.
If Gardiner's paper is very hostile, and you then think it worth while to send my remarks to Mr. Shorthouse,[[176]] through his publisher or otherwise, that is a case governed by the saying of the younger Pompey.[[177]]
I liked what I saw of the Fox Memorials during a very short inspection; and yesterday, lunching at the parsonage at Mentone, I found the Life of Lowder. The accounts of Prince Leopold were distressing. Fancy my finding myself with two excellent clergymen, both ardent Gladstonians, and both wishing for the admission of Bradlaugh. Otherwise my journey was not altogether successful, as I got half a sunstroke, which you have already seen traces of in my letter.
*****
Cannes April 27, 1882
The description you quote of Coleridge is not more inaccurate than epigram requires. I have just drawn up a list of recommended authors for my son, as being the company I should like him to keep, after me; and after some hesitation I included S. T. C. in the number. But he has to be balanced by sounder stuff.
Lecky only arrived two days ago, and is scarcely begun. But the beginning, and the account of Junius struck me as very far indeed ahead of all his former writings. There is a good deal of slovenly writing, and it is puerile to write modern history from printed books; but this is a wonderfully solid performance. You will not think it as amusing as Froude's "Carlyle," when you come to it, but much more nutritious.