Pollini's history is, as may be supposed, of very little historical value; and one feels surprised that, on a point like the present, Burnet should have allowed himself to be misled by him. But still more remarkable, in my opinion, is the use Miss Strickland makes of this author. After several times giving him as her authority at the foot of the page, by the name of Pollino, but without giving the least information as to the name of his work, or who he was, she has the following note relating to the passage I have quoted (Lives of the Queens of England, vol. v. p. 156.):
"The Italian then carefully explains that the Princes of Wales were in the same position, in regard to the English crown, as the Dauphins were to that of France. Pollino must have had good documentary evidence, since he describes Mary's council and court, which he calls a senate, exactly as if the Privy Council books had been open to him. He says four bishops were attached to this court."
It seems to one a singular mode of proving that Pollini must have had good documentary evidence, by saying that he speaks exactly and positively; and I would ask what good documentary evidence would a Florentine friar be likely to have, who certainly never was in England, and in all probability never far from his convent? But it is the statement about the bishops that I wish more particularly to allude to, as I can find no statement to that effect in Pollini, and can only suppose that Miss Strickland misunderstood the passage (quoted above) where he says the province of Wales contains four bishoprics.
I think I have now shown that Hume's statement rests on no sufficient grounds as to the authority from whence he derived it. But there is yet another reason against it, which is this: it would be necessary, before Elizabeth was created Princess of Wales, that Mary should be deprived of it; and this could only be done by a special act of parliament. But we find no act of such a nature passed in the reign of Henry VIII. There are other reasons also against it; but having, I think, said enough to show the want of any foundation for the assertion, I shall not trouble you any further.
C.C.R.
Linc. Coll., Oxon., June 26.
THE LATE MR. WILLIAM HONE.
(Vol. iii., p. 477.)
In reply to the inquiry of E.V. relative to the conversion of the late Mr. William Hone, I send a slight reminiscence of him, which may perhaps be generally interesting to the readers of the Every Day Book. It was soon after the period when Mr. Hone (at the time afflicted both in "body and estate") began to acknowledge the truths of Christianity, that I accidentally had an interview with him, though a perfect stranger. Our conversation was brief, but it turned upon the adaptation of the Christian religion to the wants of man, in all the varied stations in which he may be placed on earth, independent of its assurance of a better state hereafter. With child-like meekness, and earnest sincerity, the once contemner and reviler of Christianity testified to me that all his hope for the future was in the great atonement made to reconcile fallen man to his Creator.
Before we parted, I was anxious to possess his autograph, and asked him for it; as I had made some collection towards illustrating, his Every Day Book, to which it would have been no inconsiderable addition. After a moment of deep thought, he presented me with a slip of paper inscribed as follows, in his small and usual very neat hand:—
"'He that increaseth knowledge