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CRITICAL AND HISTORICAL
ESSAYS

BY

LORD MACAULAY

IN THREE VOLUMES

VOLUME III
BOSTON AND NEW YORK
HOUGHTON MIFFLIN COMPANY
The Riverside Press Cambridge

COPYRIGHT, 1899, BY HOUGHTON, MIFFLIN & CO.
ALL RIGHTS RESERVED

TABLE OF CONTENTS

CRITICAL AND HISTORICAL

ESSAYS

III

RANKE'S HISTORY OF THE POPES[1]

The Edinburgh Review, October, 1840

It is hardly necessary for us to say that this is an excellent book excellently translated. The original work of Professor Ranke is known and esteemed wherever German literature is studied, and has been found interesting even in a most inaccurate and dishonest French version. It is, indeed, the work of a mind fitted both for minute researches and for large speculations. It is written also in an admirable spirit, equally remote from levity and bigotry, serious and earnest, yet tolerant and impartial. It is, therefore, with the greatest pleasure that we now see this book take its place among the English classics. Of the translation we need only say that it is such as might be expected from the skill, the taste, and the scrupulous integrity of the accomplished lady who, as an interpreter between the mind of Germany and the mind of Britain, has already deserved so well of both countries.

The subject of this book has always appeared to us singularly interesting. How it was that Protestantism did so much, yet did no more, how it was that the Church of Rome, having lost a large part of Europe, not only ceased to lose, but actually regained nearly half of what she had lost, is certainly a most curious and important question; and on this question Professor Ranke has thrown far more light than any other person who has written on it.

There is not, and there never was on this earth, a work of human policy so well deserving of examination as the Roman Catholic Church. The history of that Church joins together the two great ages of human civilization. No other institution is left standing which carries the mind back to the times when the smoke of sacrifice rose from the Pantheon, and when camelopards and tigers bounded in the Flavian amphitheatre. The proudest royal houses are but of yesterday, when compared with the line of the Supreme Pontiffs. That line we trace back in an unbroken series, from the Pope who crowned Napoleon in the nineteenth century to the Pope who crowned Pepin in the eighth; and far beyond the time of Pepin the august dynasty extends, till it is lost in the twilight of fable. The republic of Venice came next in antiquity. But the republic of Venice was modern when compared with the Papacy; and the republic of Venice is gone, and the Papacy remains. The Papacy remains, not in decay, not a mere antique, but full of life and youthful vigor. The Catholic Church is still sending forth to the farthest ends of the world missionaries as zealous as those who landed in Kent with Augustine, and still confronting hostile kings with the same spirit with which she confronted Attila. The number of her children is greater than in any former age. Her acquisitions in the New World have more than compensated for what she has lost in the Old. Her spiritual ascendency extends over the vast countries which lie between the plains of the Missouri and Cape Horn, countries which, a century hence, may not improbably contain a population as large as that which now inhabits Europe. The members of her communion are certainly not fewer than a hundred and fifty millions; and it will be difficult to show that all other Christian sects united amount to a hundred and twenty millions. Nor do we see any sign which indicates that the term of her long dominion is approaching. She saw the commencement of all the governments and of all the ecclesiastical establishments that now exist in the world; and we feel no assurance that she is not destined to see the end of them all. She was great and respected before the Saxon had set foot on Britain, before the Frank had passed the Rhine, when Grecian eloquence still flourished in Antioch, when idols were still worshipped in the temple of Mecca. And she may still exist in undiminished vigor when some traveller from New Zealand shall, in the midst of a vast solitude, take his stand on a broken arch of London Bridge to sketch the ruins of St. Paul's.

We often hear it said that the world is constantly becoming more and more enlightened, and that this enlightening must be favorable to Protestantism and unfavorable to Catholicism. We wish that we could think so. But we see great reason to doubt whether this be a well-founded expectation. We see that during the last two hundred and fifty years the human mind has been in the highest degree active, that it has made great advances in every branch of natural philosophy, that it has produced innumerable inventions tending to promote the convenience of life, that medicine, surgery, chemistry, engineering, have been very greatly improved, that government, police, and law have been improved, though not to so great an extent as the physical sciences. But we see that, during these two hundred and fifty years, Protestantism has made no conquests worth speaking of. Nay, we believe that, as far as there has been a change, that change has, on the whole, been in favor of the Church of Rome. We cannot, therefore, feel confident that the progress of knowledge will necessarily be fatal to a system which has, to say the least, stood its ground in spite of the immense progress made by the human race in knowledge since the days of Queen Elizabeth.

Indeed, the argument which we are considering seems to us to be founded on an entire mistake. There are branches of knowledge with respect to which the law of the human mind is progress. In mathematics, when once a proposition has been demonstrated, it is never afterwards contested. Every fresh story is as solid a basis for a new superstructure as the original foundation was. Here, therefore, there is a constant addition to the stock of truth. In the inductive sciences again, the law is progress. Every day furnishes new facts, and thus brings theory nearer and nearer to perfection. There is no chance that, either in the purely demonstrative or in the purely experimental sciences, the world will ever go back or even remain stationary. Nobody ever heard of a reaction against Taylor's theorem, or of a reaction against Harvey's doctrine of the circulation of the blood.

But with theology the case is very different. As respects natural religion,—revelation being for the present altogether left out of the question,—it is not easy to see that a philosopher of the present day is more favorably situated than Thales or Simonides. He has before him just the same evidences of design in the structure of the universe which the early Greeks had. We say just the same; for the discoveries of modern astronomers and anatomists have really added nothing to the force of that argument which a reflecting mind finds in every beast, bird, insect, fish, leaf, flower, and shell. The reasoning by which Socrates, in Xenophon's hearing, confuted the little atheist Aristodemus, is exactly the reasoning of Paley's Natural Theology. Socrates makes precisely the same use of the statues of Polycletus and the pictures of Zeuxis which Paley makes of the watch. As to the other great question, the question what becomes of man after death, we do not see that a highly educated European, left to his unassisted reason, is more likely to be in the right than a Blackfoot Indian. Not a single one of the many sciences in which we surpass the Blackfoot Indians throws the smallest light on the state of the soul after the animal life is extinct. In truth all the philosophers, ancient and modern, who have attempted, without the help of revelation, to prove the immortality of man, from Plato down to Franklin, appear to us to have failed deplorably.

Then, again, all the great enigmas which perplex the natural theologian are the same in all ages. The ingenuity of a people just emerging from barbarism is quite sufficient to propound those enigmas. The genius of Locke or Clarke is quite unable to solve them. It is a mistake to imagine that subtle speculations touching the divine attributes, the origin of evil, the necessity of human actions, the foundation of moral obligation, imply any high degree of intellectual culture. Such speculations, on the contrary, are in a peculiar manner the delight of intelligent children and of half-civilized men. The number of boys is not small who, at fourteen, have thought enough on these questions to be fully entitled to the praise which Voltaire gives to Zadig. "Il en savait ce qu'on en a su dans tous les âges; c'est-à-dire, fort peu de chose." The Book of Job shows that, long before letters and arts were known to Ionia, these vexing questions were debated with no common skill and eloquence, under the tents of the Idumean Emirs; nor has human reason, in the course of three thousand years, discovered any satisfactory solution of the riddles which perplexed Eliphaz and Zophar.

Natural theology, then, is not a progressive science. That knowledge of our origin and of our destiny which we derive from revelation is indeed of very different clearness, and of very different importance. But neither is revealed religion of the nature of a progressive science. All divine truth is, according to the doctrine of the Protestant churches, recorded in certain books. It is equally open to all who, in any age, can read those books; nor can all the discoveries of all the philosophers in the world add a single verse to any of those books. It is plain, therefore, that in divinity there cannot be a progress analogous to that which is constantly taking place in pharmacy, geology, and navigation. A Christian of the fifth century with a Bible is neither better nor worse situated than a Christian of the nineteenth century with a Bible, candor and natural acuteness being, of course, supposed equal. It matters not at all that the compass, printing, gunpowder, steam, gas, vaccination, and a thousand other discoveries and inventions, which were unknown in the fifth century, are familiar to the nineteenth. None of these discoveries and inventions has the smallest bearing on the question whether man is justified by faith alone, or whether the invocation of saints is an orthodox practice. It seems to us, therefore, that we have no security for the future against the prevalence of any theological error that ever has prevailed in time past among Christian men. We are confident that the world will never go back to the solar system of Ptolemy; nor is our confidence in the least shaken by the circumstance that even so great a man as Bacon rejected the theory of Galileo with scorn; for Bacon had not all the means of arriving at a sound conclusion which are within our reach, and which secure people who would not have been worthy to mend his pens from falling into his mistakes. But when we reflect that Sir Thomas More was ready to die for the doctrine of transubstantiation, we cannot but feel some doubt whether the doctrine of transubstantiation may not triumph over all opposition. More was a man of eminent talents. He had all the information on the subject that we have, or that, while the world lasts, any human being will have. The text, "This is my body," was in his New Testament as it is in ours. The absurdity of the literal interpretation was as great and as obvious in the sixteenth century as it is now. No progress that science has made, or will make, can add to what seems to us the overwhelming force of the argument against the real presence. We are, therefore, unable to understand why what Sir Thomas More believed respecting transubstantiation may not be believed to the end of time by men equal in abilities and honesty to Sir Thomas More. But Sir Thomas More is one of the choice specimens of human wisdom and virtue; and the doctrine of transubstantiation is a kind of proof charge. A faith which stands that test will stand any test. The prophecies of Brothers and the miracles of Prince Hohenlohe sink to trifles in the comparison.

One reservation, indeed, must be made. The books and traditions of a sect may contain, mingled with propositions strictly theological, other propositions, purporting to rest on the same authority, which relate to physics. If new discoveries should throw discredit on the physical propositions, the theological propositions, unless they can be separated from the physical propositions, will share in that discredit. In this way, undoubtedly, the progress of science may indirectly serve the cause of religious truth. The Hindoo mythology, for example, is bound up with a most absurd geography. Every young Brahmin, therefore, who learns geography in our colleges learns to smile at the Hindoo mythology. If Catholicism has not suffered to an equal degree from the papal decision that the sun goes round the earth, this is because all intelligent Catholics now hold, with Pascal, that, in deciding the point at all, the Church exceeded her powers, and was, therefore, justly left destitute of that supernatural assistance which, in the exercise of her legitimate functions, the promise of her Founder authorized her to expect.

This reservation affects not at all the truth of our proposition, that divinity, properly so called, is not a progressive science. A very common knowledge of history, a very little observation of life, will suffice to prove that no learning, no sagacity, affords a security against the greatest errors on subjects relating to the invisible world. Bayle and Chillingworth, two of the most skeptical of mankind, turned Catholics from sincere conviction. Johnson, incredulous on all other points, was a ready believer in miracles and apparitions. He would not believe in Ossian; but he was willing to believe in the second sight. He would not believe in the earthquake of Lisbon; but he was willing to believe in the Cock Lane ghost.

For these reasons we have ceased to wonder at any vagaries of superstition. We have seen men, not of mean intellect or neglected education, but qualified by their talents and acquirements to attain eminence either in active or speculative pursuits, well-read scholars, expert logicians, keen observers of life and manners, prophesying, interpreting, talking unknown tongues, working miraculous cures, coming down with messages from God to the House of Commons. We have seen an old woman, with no talents beyond the cunning of a fortuneteller, and with the education of a scullion, exalted into a prophetess, and surrounded by tens of thousands of devoted followers, many of whom were, in station and knowledge, immeasurably her superiors; and all this in the nineteenth century; and all this in London. Yet why not? For of the dealings of God with man no more has been revealed to the nineteenth century than to the first, or to London than to the wildest parish in the Hebrides. It is true that, in those things which concern this life and this world, man constantly becomes wiser and wiser. But it is no less true that, as respects a higher power and a future state, man, in the language of Goethe's scoffing fiend,

"bleibt stets von gleichem Schlag,
Und ist so wunderlich als wie am ersten Tag."

The history of Catholicism strikingly illustrates these observations. During the last seven centuries the public mind of Europe has made constant progress in every department of secular knowledge. But in religion we can trace no constant progress. The ecclesiastical history of that long period is a history of movement to and fro. Four times, since the authority of the Church of Rome was established in Western Christendom, has the human intellect risen up against her yoke. Twice that Church remained completely victorious. Twice she came forth from the conflict bearing the marks of cruel wounds, but with the principle of life still strong within her. When we reflect on the tremendous assaults which she has survived, we find it difficult to conceive in what way she is to perish.

The first of these insurrections broke out in the region where the beautiful language of Oc was spoken. That country, singularly favored by nature, was, in the twelfth century, the most flourishing and civilized portion of Western Europe. It was in no wise a part of France. It had a distinct political existence, a distinct national character, distinct usages, and a distinct speech. The soil was fruitful and well cultivated; and amidst the cornfields and vineyards rose many rich cities, each of which was a little republic, and many stately castles, each of which contained a miniature of an imperial court. It was there that the spirit of chivalry first laid aside its terrors, first took a humane and graceful form, first appeared as the inseparable associate of art and literature, of courtesy and love. The other vernacular dialects which, since the fifth century, had sprung up in the ancient provinces of the Roman empire, were still rude and imperfect. The sweet Tuscan, the rich and energetic English, were abandoned to artisans and shepherds. No clerk had ever condescended to use such barbarous jargon for the teaching of science, for the recording of great events, or for the painting of life and manners. But the language of Provence was already the language of the learned and polite, and was employed by numerous writers, studious of all the arts of composition and versification. A literature rich in ballads, in war-songs, in satire, and, above all, in amatory poetry, amused the leisure of the knights and ladies whose fortified mansions adorned the banks of the Rhone and Garonne. With civilization had come freedom of thought. Use had taken away the horror with which misbelievers were elsewhere regarded. No Norman or Breton ever saw a Mussulman, except to give and receive blows on some Syrian field of battle. But the people of the rich countries which lay under the Pyrenees lived in habits of courteous and profitable intercourse with the Moorish kingdoms of Spain, and gave a hospitable welcome to skilful leeches and mathematicians who, in the schools of Cordova and Granada, had become versed in all the learning of the Arabians. The Greek, still preserving, in the midst of political degradation, the ready wit and the inquiring spirit of his fathers, still able to read the most perfect of human compositions, still speaking the most powerful and flexible of human languages, brought to the marts of Narbonne and Toulouse, together with the drugs and silks of remote climates, bold and subtle theories long unknown to the ignorant and credulous West. The Paulician theology, a theology in which, as it should seem, many of the doctrines of the modern Calvinists were mingled with some doctrines derived from the ancient Manichees, spread rapidly through Provence and Languedoc. The clergy of the Catholic Church were regarded with loathing and contempt. "Viler than a priest," "I would as soon be a priest," became proverbial expressions. The Papacy had lost all authority with all classes, from the great feudal princes down to the cultivators of the soil.

The danger to the hierarchy was indeed formidable. Only one transalpine nation had emerged from barbarism; and that nation had thrown off all respect for Rome. Only one of the vernacular languages of Europe had yet been extensively employed for literary purposes; and that language was a machine in the hands of heretics. The geographical position of the sectaries made the danger peculiarly formidable. They occupied a central region communicating directly with France, with Italy, and with Spain. The provinces which were still untainted were separated from each other by this infected district. Under these circumstances, it seemed probable that a single generation would suffice to spread the reformed doctrine to Lisbon, to London, and to Naples. But this was not to be. Rome cried for help to the warriors of northern France. She appealed at once to their superstition and to their cupidity. To the devout believer she promised pardons as ample as those with which she had rewarded the deliverers of the Holy Sepulchre. To the rapacious and profligate she offered the plunder of fertile plains and wealthy cities. Unhappily, the ingenious and polished inhabitants of the Languedocian provinces were far better qualified to enrich and embellish their country than to defend it. Eminent in the arts of peace, unrivalled in the "gay science," elevated above many vulgar superstitions, they wanted that iron courage, and that skill in martial exercises, which distinguished the chivalry of the region beyond the Loire, and were ill fitted to face enemies who, in every country from Ireland to Palestine, had been victorious against tenfold odds. A war, distinguished even among wars of religion by merciless atrocity, destroyed the Albigensian heresy, and with that heresy the prosperity, the civilization, the literature, the national existence, of what was once the most opulent and enlightened part of the great European family. Rome, in the meantime, warned by that fearful danger from which the exterminating swords of her crusaders had narrowly saved her, proceeded to revise and to strengthen her whole system of polity. At this period were instituted the Order of Francis, the Order of Dominic, the Tribunal of the Inquisition. The new spiritual police was everywhere. No alley in a great city, no hamlet on a remote mountain, was unvisited by the begging friar. The simple Catholic, who was content to be no wiser than his fathers, found, wherever he turned, a friendly voice to encourage him. The path of the heretic was beset by innumerable spies; and the Church, lately in danger of utter subversion, now appeared to be impregnably fortified by the love, the reverence, and the terror of mankind.

A century and a half passed away; and then came the second great rising up of the human intellect against the spiritual domination of Rome. During the two generations which followed the Albigensian crusade, the power of the Papacy had been at the height. Frederic the Second, the ablest and most accomplished of the long line of German Cæsars, had in vain exhausted all the resources of military and political skill in the attempt to defend the rights of the civil power against the encroachments of the Church. The vengeance of the priesthood had pursued his house to the third generation. Manfred had perished on the field of battle, Conradin on the scaffold. Then a turn took place. The secular authority, long unduly depressed, regained the ascendant with startling rapidity. The change is doubtless to be ascribed chiefly to the general disgust excited by the way in which the Church had abused its power and its success. But something must be attributed to the character and situation of individuals. The man who bore the chief part in effecting this revolution was Philip the Fourth of France, surnamed the Beautiful, a despot by position, a despot by temperament, stern, implacable, and unscrupulous, equally prepared for violence and for chicanery, and surrounded by a devoted band of men of the sword and of men of law. The fiercest and most high-minded of the Roman Pontiffs, while bestowing kingdoms and citing great princes to his judgment-seat, was seized in his palace by armed men, and so foully outraged that he died mad with rage and terror. "Thus," sang the great Florentine poet, "was Christ, in the person of his vicar, a second time seized by ruffians, a second time mocked, a second time drenched with the vinegar and the gall." The seat of the papal court was carried beyond the Alps, and the Bishops of Rome became dependents of France. Then came the great schism of the West. Two Popes, each with a doubtful title, made all Europe ring with their mutual invectives and anathemas. Rome cried out against the corruptions of Avignon; and Avignon, with equal justice, recriminated on Rome. The plain Christian people, brought up in the belief that it was a sacred duty to be in communion with the head of the Church, were unable to discover, amidst conflicting testimonies and conflicting arguments, to which of the two worthless priests, who were cursing and reviling each other, the headship of the Church rightfully belonged. It was nearly at this juncture that the voice of John Wickliffe began to make itself heard. The public mind of England was soon stirred to its inmost depths; and the influence of the new doctrines was soon felt, even in the distant kingdom of Bohemia. In Bohemia, indeed, there had long been a predisposition to heresy. Merchants from the Lower Danube were often seen in the fairs of Prague; and the Lower Danube was peculiarly the seat of the Paulician theology. The Church, torn by schism, and fiercely assailed at once in England and in the German empire, was in a situation scarcely less perilous than at the crisis which preceded the Albigensian crusade.

But this danger also passed by. The civil power gave its strenuous support to the Church; and the Church made some show of reforming itself. The Council of Constance put an end to the schism. The whole Catholic world was again united under a single chief; and rules were laid down which seemed to make it improbable that the power of that chief would be grossly abused. The most distinguished teachers of the new doctrine were slaughtered. The English government put down the Lollards with merciless rigor; and, in the next generation, scarcely one trace of the second great revolt against the Papacy could be found, except among the rude population of the mountains of Bohemia.

Another century went by; and then began the third and the most memorable struggle for spiritual freedom. The times were changed. The great remains of Athenian and Roman genius were studied by thousands. The Church had no longer a monopoly of learning. The powers of the modern languages had at length been developed. The invention of printing had given new facilities to the intercourse of mind with mind. With such auspices commenced the great Reformation.

We will attempt to lay before our readers, in a short compass, what appears to us to be the real history of the contest which began with the preaching of Luther against the Indulgences, and which may, in one sense, be said to have been terminated, a hundred and thirty years later, by the treaty of Westphalia.

In the northern parts of Europe, the victory of Protestantism was rapid and decisive. The dominion of the Papacy was felt by the nations of Teutonic blood as the dominion of Italians, of foreigners, of men who were aliens in language, manners, and intellectual constitution. The large jurisdiction exercised by the spiritual tribunals of Rome seemed to be a degrading badge of servitude. The sums which, under a thousand pretexts, were exacted by a distant court, were regarded both as a humiliating and as a ruinous tribute. The character of that court excited the scorn and disgust of a grave, earnest, sincere, and devout people. The new theology spread with a rapidity never known before. All ranks, all varieties of character, joined the ranks of the innovators. Sovereigns impatient to appropriate to themselves the prerogatives of the Pope, nobles desirous to share the plunder of abbeys, suitors exasperated by the extortions of the Roman Camera, patriots impatient of a foreign rule, good men scandalized by the corruptions of the Church, bad men desirous of the license inseparable from great moral revolutions, wise men eager in the pursuit of truth, weak men allured by the glitter of novelty, all were found on one side. Alone among the northern nations the Irish adhered to the ancient faith: and the cause of this seems to have been that the national feeling which, in happier countries, was directed against Rome, was in Ireland directed against England. Within fifty years from the day on which Luther publicly renounced communion with the Papacy, and burned the bull of Leo before the gates of Wittenberg, Protestantism attained its highest ascendency, an ascendency which it soon lost, and which it has never regained. Hundreds, who could well remember Brother Martin a devout Catholic, lived to see the revolution of which he was the chief author, victorious in half the states of Europe. In England, Scotland, Denmark, Sweden, Livonia, Prussia, Saxony, Hesse, Wurtemburg, the Palatinate, in several cantons of Switzerland, in the Northern Netherlands, the Reformation had completely triumphed; and in all the other countries on this side of the Alps and the Pyrenees, it seemed on the point of triumphing.

But while this mighty work was proceeding in the north of Europe, a revolution of a very different kind had taken place in the south. The temper of Italy and Spain was widely different from that of Germany and England. As the national feeling of the Teutonic nations impelled them to throw off the Italian supremacy, so the national feeling of the Italians impelled them to resist any change which might deprive their country of the honors and advantages which she enjoyed as the seat of the government of the Universal Church. It was in Italy that the tributes were spent of which foreign nations so bitterly complained. It was to adorn Italy that the traffic in Indulgences had been carried to that scandalous excess which had roused the indignation of Luther. There was among the Italians both much piety and much impiety; but, with very few exceptions, neither the piety nor the impiety took the turn of Protestantism. The religious Italians desired a reform of morals and discipline, but not a reform of doctrine, and least of all a schism. The irreligious Italians simply disbelieved Christianity, without hating it. They looked at it as artists or as statesmen; and, so looking at it, they liked it better in the established form than in any other. It was to them what the old Pagan worship was to Trajan and Pliny. Neither the spirit of Savonarola nor the spirit of Machiavelli had anything in common with the spirit of the religious or political Protestants of the North.

Spain again was, with respect to the Catholic Church, in a situation very different from that of the Teutonic nations. Italy was, in truth, a part of the empire of Charles the Fifth; and the Court of Rome was, on many important occasions, his tool. He had not, therefore, like the distant princes of the North, a strong selfish motive for attacking the Papacy. In fact, the very measures which provoked the Sovereign of England to renounce all connection with Rome were dictated by the Sovereign of Spain. The feeling of the Spanish people concurred with the interest of the Spanish government. The attachment of the Castilian to the faith of his ancestors was peculiarly strong and ardent. With that faith were inseparably bound up the institutions, the independence, and the glory of his country. Between the day when the last Gothic King was vanquished on the banks of the Xeres, and the day when Ferdinand and Isabella entered Granada in triumph, near eight hundred years had elapsed; and during those years the Spanish nation had been engaged in a desperate struggle against misbelievers. The Crusades had been merely an episode in the history of other nations. The existence of Spain had been one long Crusade. After fighting Mussulmans in the Old World, she began to fight heathens in the New. It was under the authority of a papal bull that her children steered into unknown seas. It was under the standard of the cross that they marched fearlessly into the heart of great kingdoms. It was with the cry of "St. James for Spain" that they charged armies which outnumbered them a hundredfold. And men said that the Saint had heard the call, and had himself, in arms, on a gray war-horse, led the onset before which the worshippers of false gods had given way. After the battle, every excess of rapacity or cruelty was sufficiently vindicated by the plea that the sufferers were unbaptized. Avarice stimulated zeal. Zeal consecrated avarice. Proselytes and gold mines were sought with equal ardor. In the very year in which the Saxons, maddened by the exactions of Rome, broke loose from her yoke, the Spaniards, under the authority of Rome, made themselves masters of the empire and of the treasures of Montezuma. Thus Catholicism which, in the public mind of Northern Europe, was associated with spoliation and oppression, was in the public mind of Spain associated with liberty, victory, dominion, wealth, and glory.

It is not, therefore, strange that the effect of the great outbreak of Protestantism in one part of Christendom should have been to produce an equally violent outbreak of Catholic zeal in another. Two reformations were pushed on at once with equal energy and effect, a reformation of doctrine in the North, a reformation of manners and discipline in the South. In the course of a single generation, the whole spirit of the Church of Rome underwent a change. From the halls of the Vatican to the most secluded hermitage of the Apennines, the great revival was everywhere felt and seen. All the institutions anciently devised for the propagation and defence of the faith were furbished up and made efficient. Fresh engines of still more formidable power were constructed. Everywhere old religious communities were remodelled and new religious communities called into existence. Within a year after the death of Leo, the order of Camaldoli was purified. The Capuchins restored the old Franciscan discipline, the midnight prayer and the life of silence. The Barnabites and the society of Somasca devoted themselves to the relief and education of the poor. To the Theatine order a still higher interest belongs. Its great object was the same with that of our early Methodists, namely, to supply the deficiencies of the parochial clergy. The Church of Rome, wiser than the Church of England, gave every countenance to the good work. The members of the new brotherhood preached to great multitudes in the streets and in the fields, prayed by the beds of the sick, and administered the last sacraments to the dying. Foremost among them in zeal and devotion was Gian Pietro Caraffa, afterwards Pope Paul the Fourth. In the convent of the Theatines at Venice, under the eye of Caraffa, a Spanish gentleman took up his abode, tended the poor in the hospitals, went about in rags, starved himself almost to death, and often sallied into the streets, mounted on stones, and, waving his hat to invite the passers-by, began to preach in a strange jargon of mingled Castilian and Tuscan. The Theatines were among the most zealous and rigid of men; but to this enthusiastic neophyte their discipline seemed lax, and their movements sluggish; for his own mind, naturally passionate and imaginative, had passed through a training which had given to all its peculiarities a morbid intensity and energy. In his early life he had been the very prototype of the hero of Cervantes. The single study of the young Hidalgo had been chivalrous romance; and his existence had been one gorgeous day-dream of princesses rescued and infidels subdued. He had chosen a Dulcinea, "no countess, no duchess,"—these are his own words,—"but one of far higher station;" and he flattered himself with the hope of laying at her feet the keys of Moorish castles and the jewelled turbans of Asiatic kings. In the midst of these visions of martial glory and prosperous love, a severe wound stretched him on a bed of sickness. His constitution was shattered and he was doomed to be a cripple for life. The palm of strength, grace, and skill in knightly exercises was no longer for him. He could no longer hope to strike down gigantic soldans, or to find favor in the sight of beautiful women. A new vision then arose in his mind, and mingled itself with his old delusions in a manner which to most Englishmen must seem singular, but which those who know how close was the union between religion and chivalry in Spain will be at no loss to understand. He would still be a soldier, he would still be a knight errant; but the soldier and knight errant of the spouse of Christ. He would smite the Great Red Dragon. He would be the champion of the Woman clothed with the Sun. He would break the charm under which false prophets held the souls of men in bondage. His restless spirit led him to the Syrian deserts, and to the chapel of the Holy Sepulchre. Thence he wandered back to the farthest West, and astonished the convents of Spain and the schools of France by his penances and vigils. The same lively imagination which had been employed in picturing the tumult of unreal battles, and the charms of unreal queens, now peopled his solitude with saints and angels. The Holy Virgin descended to commune with him. He saw the Saviour face to face with the eye of flesh. Even those mysteries of religion which are the hardest trial of faith were in his case palpable to sight. It is difficult to relate without a pitying smile that, in the sacrifice of the mass, he saw transubstantiation take place, and that, as he stood praying on the steps of the Church of St. Dominic, he saw the Trinity in Unity, and wept aloud with joy and wonder. Such was the celebrated Ignatius Loyola, who, in the great Catholic reaction, bore the same part which Luther bore in the great Protestant movement.

Dissatisfied with the system of the Theatines, the enthusiastic Spaniard turned his face towards Rome. Poor, obscure, without a patron, without recommendations, he entered the city where now two princely temples, rich with painting and many-colored marble, commemorate his great services to the Church; where his form stands sculptured in massive silver; where his bones, enshrined amidst jewels, are placed beneath the altar of God. His activity and zeal bore down all opposition; and under his rule the Order of Jesuits began to exist, and grew rapidly to the full measure of his gigantic powers. With what vehemence, with what policy, with what exact discipline, with what dauntless courage, with what self-denial, with what forgetfulness of the dearest private ties, with what intense and stubborn devotion to a single end, with what unscrupulous laxity and versatility in the choice of means, the Jesuits fought the battle of their Church, is written in every page of the annals of Europe during several generations. In the Order of Jesus was concentrated the quintessence of the Catholic spirit; and the history of the Order of Jesus is the history of the great Catholic reaction. That order possessed itself at once of all the strongholds which command the public mind, of the pulpit, of the press, of the confessional, of the academies. Wherever the Jesuit preached, the church was too small for the audience. The name of Jesuit on a title-page secured the circulation of a book. It was in the ears of the Jesuit that the powerful, the noble, and the beautiful, breathed the secret history of their lives. It was at the feet of the Jesuit that the youth of the higher and middle classes were brought up from childhood to manhood, from the first rudiments to the courses of rhetoric and philosophy. Literature and science, lately associated with infidelity or with heresy, now became the allies of orthodoxy. Dominant in the south of Europe, the great order soon went forth conquering and to conquer. In spite of oceans and deserts, of hunger and pestilence, of spies and penal laws, of dungeons and racks, of gibbets and quartering blocks, Jesuits were to be found under every disguise, and in every country; scholars, physicians, merchants, serving-men; in the hostile court of Sweden, in the old manor houses of Cheshire, among the hovels of Connaught; arguing, instructing, consoling, stealing away the hearts of the young, animating the courage of the timid, holding up the crucifix before the eyes of the dying. Nor was it less their office to plot against the thrones and lives of apostate kings, to spread evil rumors, to raise tumults, to inflame civil wars, to arm the hand of the assassin. Inflexible in nothing but in their fidelity to the Church, they were equally ready to appeal in her cause to the spirit of loyalty and to the spirit of freedom. Extreme doctrines of obedience and extreme doctrines of liberty, the right of rulers to misgovern the people, the right of every one of the people to plunge his knife in the heart of a bad ruler, were inculcated by the same man, according as he addressed himself to the subject of Philip or to the subject of Elizabeth. Some described these divines as the most rigid, others as the most indulgent of spiritual directors; and both descriptions were correct. The truly devout listened with awe to the high and saintly morality of the Jesuit. The gay cavalier who had run his rival through the body, the frail beauty who had forgotten her marriage-vow, found in the Jesuit an easy, well-bred man of the world, who knew how to make allowance for the little irregularities of people of fashion. The confessor was strict or lax, according to the temper of the penitent. The first object was to drive no person out of the pale of the Church. Since there were bad people, it was better that they should be bad Catholics than bad Protestants. If a person was so unfortunate as to be a bravo, a libertine, or a gambler, that was no reason for making him a heretic too.

The Old World was not wide enough for this strange activity. The Jesuits invaded all the countries which the great maritime discoveries of the preceding age had laid open to European enterprise. They were to be found in the depths of the Peruvian mines, at the marts of the African slave-caravans, on the shores of the Spice Islands, in the observatories of China. They made converts in regions which neither avarice nor curiosity had tempted any of their countrymen to enter; and preached and disputed in tongues of which no other native of the West understood a word.

The spirit which appeared so eminently in this order animated the whole Catholic world. The Court of Rome itself was purified. During the generation which preceded the Reformation, that court had been a scandal to the Christian name. Its annals are black with treason, murder, and incest. Even its more respectable members were utterly unfit to be ministers of religion. They were men like Leo the Tenth; men who, with the Latinity of the Augustan age, had acquired its atheistical and scoffing spirit. They regarded those Christian mysteries, of which they were stewards, just as the Augur Cicero and the High Pontiff Cæsar regarded the Sibylline books and the pecking of the sacred chickens. Among themselves, they spoke of the Incarnation, the Eucharist, and the Trinity, in the same tone in which Cotta and Velleius talked of the oracle of Delphi or of the voice of Faunus in the mountains. Their years glided by in a soft dream of sensual and intellectual voluptuousness. Choice cookery, delicious wines, lovely women, hounds, falcons, horses, newly discovered manuscripts of the classics, sonnets and burlesque romances in the sweetest Tuscan, just as licentious as a fine sense of the graceful would permit, plate from the hand of Benvenuto, designs for palaces by Michael Angelo, frescoes by Raphael, busts, mosaics, and gems just dug up from among the ruins of ancient temples and villas, these things were the delight and even the serious business of their lives. Letters and the fine arts undoubtedly owe much to this not inelegant sloth. But when the great stirring of the mind of Europe began, when doctrine after doctrine was assailed, when nation after nation withdrew from communion with the successor of St. Peter, it was felt that the Church could not be safely confided to chiefs whose highest praise was that they were good judges of Latin compositions, of paintings, and of statues, whose severest studies had a Pagan character, and who were suspected of laughing in secret at the sacraments which they administered, and of believing no more of the Gospel than of the Morgante Maggiore. Men of a very different class now rose to the direction of ecclesiastical affairs, men whose spirit resembled that of Dunstan and of Becket. The Roman Pontiffs exhibited in their own persons all the austerity of the early anchorites of Syria. Paul the Fourth brought to the papal throne the same fervent zeal which had carried him into the Theatine convent. Pius the Fifth, under his gorgeous vestments, wore day and night the hair shirt of a simple friar, walked barefoot in the streets at the head of processions, found, even in the midst of his most pressing avocations, time for private prayer, often regretted that the public duties of his station were unfavorable to growth in holiness, and edified his flock by innumerable instances of humility, charity, and forgiveness of personal injuries, while, at the same time, he upheld the authority of his see, and the unadulterated doctrines of his Church, with all the stubbornness and vehemence of Hildebrand. Gregory the Thirteenth exerted himself not only to imitate but to surpass Pius in the severe virtues of his sacred profession. As was the head, such were the members. The change in the spirit of the Catholic world may be traced in every walk of literature and of art. It will be at once perceived by every person who compares the poem of Tasso with that of Ariosto, or the monuments of Sixtus the Fifth with those of Leo the Tenth.

But it was not on moral influence alone that the Catholic Church relied. The civil sword in Spain and Italy was unsparingly employed in her support. The Inquisition was armed with new powers and inspired with a new energy. If Protestantism, or the semblance of Protestantism, showed itself in any quarter, it was instantly met, not by petty, teasing persecution, but by persecution of that sort which bows down and crushes all but a very few select spirits. Whoever was suspected of heresy, whatever his rank, his learning, or his reputation, knew that he must purge himself to the satisfaction of a severe and vigilant tribunal, or die by fire. Heretical books were sought out and destroyed with similar rigor. Works which were once in every house were so effectually suppressed that no copy of them is now to be found in the most extensive libraries. One book in particular, entitled Of the Benefits of the Death of Christ, had this fate. It was written in Tuscan, was many times reprinted, and was eagerly read in every part of Italy. But the inquisitors detected in it the Lutheran doctrine of justification by faith alone. They proscribed it; and it is now as hopelessly lost as the second decade of Livy.

Thus, while the Protestant reformation proceeded rapidly at one extremity of Europe, the Catholic revival went on as rapidly at the other. About half a century after the great separation, there were throughout the North Protestant governments and Protestant nations. In the South were governments and nations actuated by the most intense zeal for the ancient church. Between these two hostile regions lay, morally as well as geographically, a great debatable land. In France, Belgium, Southern Germany, Hungary, and Poland, the contest was still undecided. The governments of those countries had not renounced their connection with Rome; but the Protestants were numerous, powerful, bold, and active. In France, they formed a commonwealth within the realm, held fortresses, were able to bring great armies into the field, and had treated with their sovereign on terms of equality. In Poland, the King was still a Catholic; but the Protestants had the upper hand in the Diet, filled the chief offices in the administration, and, in the large towns, took possession of the parish churches. "It appeared," says the papal nuncio, "that in Poland, Protestantism would completely supersede Catholicism." In Bavaria, the state of things was nearly the same. The Protestants had a majority in the Assembly of the States, and demanded from the duke concessions in favor of their religion, as the price of their subsidies. In Transylvania, the House of Austria was unable to prevent the Diet from confiscating, by one sweeping decree, the estates of the Church. In Austria proper it was generally said that only one thirtieth part of the population could be counted on as good Catholics. In Belgium the adherents of the new opinions were reckoned by hundreds of thousands.

The history of the two succeeding generations is the history of the struggle between Protestantism possessed of the North of Europe, and Catholicism possessed of the South, for the doubtful territory which lay between. All the weapons of carnal and of spiritual warfare were employed. Both sides may boast of great talents and of great virtues. Both have to blush for many follies and crimes. At first, the chances seemed to be decidedly in favor of Protestantism; but the victory remained with the Church of Rome. On every point she was successful. If we overleap another half century, we find her victorious and dominant in France, Belgium, Bavaria, Bohemia, Austria, Poland, and Hungary. Nor has Protestantism, in the course of two hundred years, been able to reconquer any portion of what was then lost.

It is, moreover, not to be dissembled that this triumph of the Papacy is to be chiefly attributed, not to the force of arms, but to a great reflux in public opinion. During the first half century after the commencement of the Reformation, the current of feeling, in the countries on this side of the Alps and of the Pyrenees, ran impetuously towards the new doctrines. Then the tide turned, and rushed as fiercely in the opposite direction. Neither during the one period, nor during the other, did much depend upon the event of battles or sieges. The Protestant movement was hardly checked for an instant by the defeat at Muhlberg. The Catholic reaction went on at full speed in spite of the destruction of the Armada. It is difficult to say whether the violence of the first blow or of the recoil was the greater. Fifty years after the Lutheran separation, Catholicism could scarcely maintain itself on the shores of the Mediterranean. A hundred years after the separation, Protestantism could scarcely maintain itself on the shores of the Baltic. The causes of this memorable turn in human affairs well deserve to be investigated.

The contest between the two parties bore some resemblance to the fencing-match in Shakespeare: "Laertes wounds Hamlet; then, in scuffling, they change rapiers, and Hamlet wounds Laertes." The war between Luther and Leo was a war between firm faith and unbelief, between zeal and apathy, between energy and indolence, between seriousness and frivolity, between a pure morality and vice. Very different was the war which degenerate Protestantism had to wage against regenerate Catholicism. To the debauchees, the poisoners, the atheists, who had worn the tiara during the generation which preceded the Reformation, had succeeded Popes who, in religious fervor and severe sanctity of manners, might bear a comparison with Cyprian or Ambrose. The Order of Jesuits alone could show many men not inferior in sincerity, constancy, courage, and austerity of life, to the Apostles of the Reformation. But, while danger had thus called forth in the bosom of the Church of Rome many of the highest qualities of the Reformers, the Reformers had contracted some of the corruptions which had been justly censured in the Church of Rome. They had become lukewarm and worldly. Their great old leaders had been borne to the grave, and had left no successors. Among the Protestant princes there was little or no hearty Protestant feeling. Elizabeth herself was a Protestant rather from policy than from firm conviction. James the First, in order to effect his favorite object of marrying his son into one of the great Continental houses, was ready to make immense concessions to Rome, and even to admit a modified primacy in the Pope. Henry the Fourth twice abjured the reformed doctrines from interested motives. The Elector of Saxony, the natural head of the Protestant party in Germany, submitted to become, at the most important crisis of the struggle, a tool in the hands of the Papists. Among the Catholic sovereigns, on the other hand, we find a religious zeal often amounting to fanaticism. Philip the Second was a Papist in a very different sense from that in which Elizabeth was a Protestant. Maximilian of Bavaria, brought up under the teaching of the Jesuits, was a fervent missionary wielding the powers of a prince. The Emperor Ferdinand the Second deliberately put his throne to hazard over and over again, rather than make the smallest concession to the spirit of religious innovation. Sigismund of Sweden lost a crown which he might have preserved if he would have renounced the Catholic faith. In short, everywhere on the Protestant side we see languor; everywhere on the Catholic side we see ardor and devotion.

Not only was there, at this time, a much more intense zeal among the Catholics than among the Protestants; but the whole zeal of the Catholics was directed against the Protestants, while almost the whole zeal of the Protestants was directed against each other. Within the Catholic Church there were no serious disputes on points of doctrine. The decisions of the Council of Trent were received; and the Jansenian controversy had not yet arisen. The whole force of Rome was, therefore, effective for the purpose of carrying on the war against the Reformation. On the other hand, the force which ought to have fought the battle of the Reformation was exhausted in civil conflict. While Jesuit preachers, Jesuit confessors, Jesuit teachers of youth, overspread Europe, eager to expend every faculty of their minds and every drop of their blood in the cause of their Church, Protestant doctors were confuting, and Protestant rulers were punishing, sectaries who were just as good Protestants as themselves:—

"Cumque superba foret Babylon spolianda tropæis,
Bella geri placuit nullos habitura triumphos."

In the Palatinate, a Calvinistic prince persecuted the Lutherans. In Saxony, a Lutheran prince persecuted the Calvinists. Everybody who objected to any of the articles of the Confession of Augsburg was banished from Sweden. In Scotland, Melville was disputing with other Protestants on questions of ecclesiastical government. In England, the jails were filled with men who, though zealous for the Reformation, did not exactly agree with the Court on all points of discipline and doctrine. Some were persecuted for denying the tenet of reprobation; some for not wearing surplices. The Irish people might at that time have been, in all probability, reclaimed from Popery, at the expense of half the zeal and activity which Whitgift employed in oppressing Puritans, and Martin Marprelate in reviling bishops.

As the Catholics in zeal and in union had a great advantage over the Protestants, so had they also an infinitely superior organization. In truth Protestantism, for aggressive purposes, had no organization at all. The Reformed Churches were mere national Churches. The Church of England existed for England alone. It was an institution as purely local as the Court of Common Pleas, and was utterly without any machinery for foreign operations. The Church of Scotland, in the same manner, existed for Scotland alone. The operations of the Catholic Church, on the other hand, took in the whole world. Nobody at Lambeth or at Edinburgh troubled himself about what was doing in Poland or Bavaria. But Cracow and Munich were at Rome objects of as much interest as the purlieus of St. John Lateran. Our island, the head of the Protestant interest, did not send out a single missionary or a single instructor of youth to the scene of the great spiritual war. Not a single seminary was established here for the purpose of furnishing a supply of such persons to foreign countries. On the other hand, Germany, Hungary, and Poland were filled with able and active Catholic emissaries of Spanish or Italian birth; and colleges for the instruction of the northern youth were founded at Rome. The spiritual force of Protestantism was a mere local militia, which might be useful in case of an invasion, but could not be sent abroad, and could therefore make no conquests. Rome had such a local militia; but she had also a force disposable at a moment's notice for foreign service, however dangerous or disagreeable. If it was thought at headquarters that a Jesuit at Palermo was qualified by his talents and character to withstand the Reformers in Lithuania, the order was instantly given and instantly obeyed. In a month, the faithful servant of the Church was preaching, catechising, confessing, beyond the Niemen.

It is impossible to deny that the polity of the Church of Rome is the very masterpiece of human wisdom. In truth, nothing but such a polity could, against such assaults, have borne up such doctrines. The experience of twelve hundred eventful years, the ingenuity and patient care of forty generations of statesmen, have improved that polity to such perfection that, among the contrivances which have been devised for deceiving and oppressing mankind, it occupies the highest place. The stronger our conviction that reason and Scripture were decidedly on the side of Protestantism, the greater is the reluctant admiration with which we regard that system of tactics against which reason and Scripture were employed in vain.

If we went at large into this most interesting subject we should fill volumes. We will, therefore, at present, advert to only one important part of the policy of the Church of Rome. She thoroughly understands, what no other church has ever understood, how to deal with enthusiasts. In some sects, particularly in infant sects, enthusiasm is suffered to be rampant. In other sects, particularly in sects long established and richly endowed, it is regarded with aversion. The Catholic Church neither submits to enthusiasm nor proscribes it, but uses it. She considers it as a great moving force which in itself, like the muscular powers of a fine horse, is neither good nor evil, but which may be so directed as to produce great good or great evil; and she assumes the direction to herself. It would be absurd to run down a horse like a wolf. It would be still more absurd to let him run wild, breaking fences and trampling down passengers. The rational course is to subjugate his will without impairing his vigor, to teach him to obey the rein, and then to urge him to full speed. When once he knows his master, he is valuable in proportion to his strength and spirit. Just such has been the system of the Church of Rome with regard to enthusiasts. She knows that, when religious feelings have obtained the complete empire of the mind, they impart a strange energy, that they raise men above the dominion of pain and pleasure, that obloquy becomes glory, that death itself is contemplated only as the beginning of a higher and happier life. She knows that a person in this state is no object of contempt. He may be vulgar, ignorant, visionary, extravagant; but he will do and suffer things which it is for her interest that somebody should do and suffer, yet from which calm and sober-minded men would shrink. She accordingly enlists him in her service, assigns to him some forlorn hope, in which intrepidity and impetuosity are more wanted than judgment and self-command, and sends him forth with her benedictions and her applause.

In England it not unfrequently happens that a tinker or coal heaver hears a sermon or falls in with a tract which alarms him about the state of his soul. If he be a man of excitable nerves and strong imagination, he thinks himself given over to the Evil Power. He doubts whether he has not committed the unpardonable sin. He imputes every wild fancy that springs up in his mind to the whisper of a fiend. His sleep is broken by dreams of the great judgment-seat, the open books, and the unquenchable fire. If, in order to escape from these vexing thoughts, he flies to amusement or to licentious indulgence, the delusive relief only makes his misery darker and more hopeless. At length a turn takes place. He is reconciled to his offended Maker. To borrow the fine imagery of one who had himself been thus tried, he emerges from the Valley of the Shadow of Death, from the dark land of gins and snares, of quagmires and precipices, of evil spirits and ravenous beasts. The sunshine is on his path. He ascends the Delectable Mountains, and catches from their summit a distant view of the shining city which is the end of his pilgrimage. Then arises in his mind a natural and surely not a censurable desire, to impart to others the thoughts of which his own heart is full, to warn the careless, to comfort those who are troubled in spirit. The impulse which urges him to devote his whole life to the teaching of religion is a strong passion in the guise of a duty. He exhorts his neighbors; and, if he be a man of strong parts, he often does so with great effect. He pleads as if he were pleading for his life, with tears, and pathetic gestures, and burning words; and he soon finds with delight, not perhaps wholly unmixed with the alloy of human infirmity, that his rude eloquence rouses and melts hearers who sleep very composedly while the rector preaches on the apostolical succession. Zeal for God, love for his fellow creatures, pleasure in the exercise of his newly discovered powers, impel him to become a preacher. He has no quarrel with the establishment, no objection to its formularies, its government, or its vestments. He would gladly be admitted among its humblest ministers. But, admitted or rejected, he feels that his vocation is determined. His orders have come down to him, not through a long and doubtful series of Arian and popish bishops, but direct from on high. His commission is the same that on the Mountain of Ascension was given to the Eleven. Nor will he, for lack of human credentials, spare to deliver the glorious message with which he is charged by the true Head of the Church. For a man thus minded, there is within the pale of the establishment no place. He has been at no college; he cannot construe a Greek author or write a Latin theme; and he is told that, if he remains in the communion of the Church, he must do so as a hearer, and that, if he is resolved to be a teacher, he must begin by being a schismatic. His choice is soon made. He harangues on Tower Hill or in Smithfield. A congregation is formed. A license is obtained. A plain brick building, with a desk and benches, is run up, and named Ebenezer or Bethel. In a few weeks the Church has lost forever a hundred families, not one of which entertained the least scruple about her articles, her liturgy, her government, or her ceremonies.

Far different is the policy of Rome. The ignorant enthusiast whom the Anglican Church makes an enemy, and, whatever the polite and learned may think, a most dangerous enemy, the Catholic Church makes a champion. She bids him nurse his beard, covers him with a gown and hood of coarse dark stuff, ties a rope round his waist, and sends him forth to teach in her name. He costs her nothing. He takes not a ducat away from the revenues of her beneficed clergy. He lives by the alms of those who respect his spiritual character, and are grateful for his instructions. He preaches, not exactly in the style of Massillon, but in a way which moves the passions of uneducated hearers; and all his influence is employed to strengthen the Church of which he is a minister. To that Church he becomes as strongly attached as any of the cardinals whose scarlet carriages and liveries crowd the entrance of the palace on the Quirinal. In this way the Church of Rome unites in herself all the strength of establishment, and all the strength of dissent. With the utmost pomp of a dominant hierarchy above, she has all the energy of the voluntary system below. It would be easy to mention very recent instances in which the hearts of hundreds of thousands, estranged from her by the selfishness, sloth, and cowardice of the beneficed clergy, have been brought back by the zeal of the begging friars.

Even for female agency there is a place in her system. To devout women she assigns spiritual functions, dignities, and magistracies. In our country, if a noble lady is moved by more than ordinary zeal for the propagation of religion, the chance is that, though she may disapprove of no doctrine or ceremony of the Established Church, she will end by giving her name to a new schism. If a pious and benevolent woman enters the cells of a prison to pray with the most unhappy and degraded of her own sex, she does so without any authority from the Church. No line of action is traced out for her, and it is well if the Ordinary does not complain of her intrusion, and if the Bishop does not shake his head at such irregular benevolence. At Rome, the Countess of Huntingdon would have a place in the calendar as St. Selina, and Mrs. Fry would be foundress and first Superior of the Blessed Order of Sisters of the Jails.

Place Ignatius Loyola at Oxford. He is certain to become the head of a formidable secession. Place John Wesley at Rome. He is certain to be the first General of a new society devoted to the interests and honor of the Church. Place St. Theresa in London. Her restless enthusiasm ferments into madness, not untinctured with craft. She becomes the prophetess, the mother of the faithful, holds disputations with the devil, issues sealed pardons to her adorers, and lies in of the Shiloh. Place Joanna Southcote at Rome. She founds an order of barefooted Carmelites, every one of whom is ready to suffer martyrdom for the Church: a solemn service is consecrated to her memory; and her statue, placed over the holy water, strikes the eye of every stranger who enters St. Peter's.

We have dwelt long on this subject, because we believe that, of the many causes to which the Church of Rome owed her safety and her triumph at the close of the sixteenth century, the chief was the profound policy with which she used the fanaticism of such persons as St. Ignatius and St. Theresa.

The Protestant party was now indeed vanquished and humbled. In France, so strong had been the Catholic reaction that Henry the Fourth found it necessary to choose between his religion and his crown. In spite of his clear hereditary right, in spite of his eminent personal qualities, he saw that, unless he reconciled himself to the Church of Rome, he could not count on the fidelity even of those gallant gentlemen whose impetuous valor had turned the tide of battle at Ivry. In Belgium, Poland, and Southern Germany, Catholicism had obtained complete ascendency. The resistance of Bohemia was put down. The Palatinate was conquered. Upper and Lower Saxony were overflowed by Catholic invaders. The King of Denmark stood forth as the Protector of the Reformed Churches: he was defeated, driven out of the empire, and attacked in his own possessions. The armies of the House of Austria pressed on, subjugated Pomerania, and were stopped in their progress only by the ramparts of Stralsund.

And now again the tide turned. Two violent outbreaks of religious feeling in opposite directions had given a character to the history of a whole century. Protestantism had at first driven back Catholicism to the Alps and the Pyrenees. Catholicism had rallied, and had driven back Protestantism even to the German Ocean. Then the great southern reaction began to slacken, as the great northern movement had slackened before. The zeal of the Catholics waxed cool. Their union was dissolved. The paroxysm of religious excitement was over on both sides. One party had degenerated as far from the spirit of Loyola as the other from the spirit of Luther. During three generations religion had been the mainspring of politics. The revolutions and civil wars of France, Scotland, Holland, Sweden, the long struggle between Philip and Elizabeth, the bloody competition for the Bohemian crown, had all originated in theological disputes. But a great change now took place. The contest which was raging in Germany lost its religious character. It was now, on one side, less a contest for the spiritual ascendency of the Church of Rome than for the temporal ascendency of the House of Austria. On the other side, it was less a contest for the reformed doctrines than for national independence. Governments began to form themselves into new combinations, in which community of political interest was far more regarded than community of religious belief. Even at Rome the progress of the Catholic arms was observed with mixed feelings. The Supreme Pontiff was a sovereign prince of the second rank, and was anxious about the balance of power as well as about the propagation of truth. It was known that he dreaded the rise of a universal monarchy even more than he desired the prosperity of the Universal Church. At length a great event announced to the world that the war of sects had ceased, and that the war of states had succeeded. A coalition, including Calvinists, Lutherans, and Catholics, was formed against the House of Austria. At the head of that coalition were the first statesman and the first warrior of the age; the former a prince of the Catholic Church, distinguished by the vigor and success with which he had put down the Huguenots; the latter a Protestant king who owed his throne to a revolution caused by hatred of Popery. The alliance of Richelieu and Gustavus marks the time at which the great religious struggle terminated. The war which followed was a war for the equilibrium of Europe. When, at length, the peace of Westphalia was concluded, it appeared that the Church of Rome remained in full possession of a vast dominion which in the middle of the preceding century she seemed to be on the point of losing. No part of Europe remained Protestant, except that part which had become thoroughly Protestant before the generation which heard Luther preach had passed away.

Since that time there has been no religious war between Catholics and Protestants as such. In the time of Cromwell, Protestant England was united with Catholic France, then governed by a priest, against Catholic Spain. William the Third, the eminently Protestant hero, was at the head of a coalition which included many Catholic powers, and which was secretly favored even by Rome, against the Catholic Lewis. In the time of Anne, Protestant England and Protestant Holland joined with Catholic Savoy and Catholic Portugal, for the purpose of transferring the crown of Spain from one bigoted Catholic to another.

The geographical frontier between the two religions has continued to run almost precisely where it ran at the close of the Thirty Years' War; nor has Protestantism given any proofs of that "expansive power" which has been ascribed to it. But the Protestant boasts, and boasts most justly, that wealth, civilization, and intelligence have increased far more on the northern than on the southern side of the boundary, and that countries so little favored by nature as Scotland and Prussia are now among the most flourishing and best governed portions of the world, while the marble palaces of Genoa are deserted, while banditti infest the beautiful shores of Campania, while the fertile seacoast of the Pontifical State is abandoned to buffaloes and wild boars. It cannot be doubted that, since the sixteenth century, the Protestant nations have made decidedly greater progress than their neighbors. The progress made by those nations in which Protestantism, though not finally successful, yet maintained a long struggle, and left permanent traces, has generally been considerable. But when we come to the Catholic Land, to the part of Europe in which the first spark of reformation was trodden out as soon as it appeared, and from which proceeded the impulse which drove Protestantism back, we find, at best, a very slow progress, and on the whole a retrogression. Compare Denmark and Portugal. When Luther began to preach, the superiority of the Portuguese was unquestionable. At present, the superiority of the Danes is no less so. Compare Edinburgh and Florence. Edinburgh has owed less to climate, to soil, and to the fostering care of rulers than any capital, Protestant or Catholic. In all these respects, Florence has been singularly happy. Yet whoever knows what Florence and Edinburgh were in the generation preceding the Reformation, and what they are now, will acknowledge that some great cause has, during the last three centuries, operated to raise one part of the European family, and to depress the other. Compare the history of England and that of Spain during the last century. In arms, arts, sciences, letters, commerce, agriculture, the contrast is most striking. The distinction is not confined to this side of the Atlantic. The colonies planted by England in America have immeasurably outgrown in power those planted by Spain. Yet we have no reason to believe that, at the beginning of the sixteenth century, the Castilian was in any respect inferior to the Englishman. Our firm belief is, that the North owes its great civilization and prosperity chiefly to the moral effect of the Protestant Reformation, and that the decay of the Southern countries of Europe is to be mainly ascribed to the great Catholic revival.

About a hundred years after the final settlement of the boundary line between Protestantism and Catholicism, began to appear the signs of the fourth great peril of the Church of Rome. The storm which was now rising against her was of a very different kind from those which had preceded it. Those who had formerly attacked her had questioned only a part of her doctrines. A school was now growing up which rejected the whole. The Albigenses, the Lollards, the Lutherans, the Calvinists, had a positive religious system, and were strongly attached to it. The creed of the new sectaries was altogether negative. They took one of their premises from the Protestants, and one from the Catholics. From the latter they borrowed the principle, that Catholicism was the only pure and genuine Christianity. With the former, they held that some parts of the Catholic system were contrary to reason. The conclusion was obvious. Two propositions, each of which separately is compatible with the most exalted piety, formed, when held in conjunction, the groundwork of a system of irreligion. The doctrine of Bossuet, that transubstantiation is affirmed in the Gospel, and the doctrine of Tillotson, that transubstantiation is an absurdity, when put together, produced by logical necessity the inferences of Voltaire.

Had the sect which was rising at Paris been a sect of mere scoffers, it is very improbable that it would have left deep traces of its existence in the institutions and manners of Europe. Mere negation, mere Epicurean infidelity, as Lord Bacon most justly observes, has never disturbed the peace of the world. It furnishes no motive for action. It inspires no enthusiasm. It has no missionaries, no crusaders, no martyrs. If the Patriarch of the Holy Philosophical Church had contented himself with making jokes about Saul's asses and David's wives, and with criticising the poetry of Ezekiel in the same narrow spirit in which he criticised that of Shakespeare, Rome would have had little to fear. But it is due to him and to his compeers to say that the real secret of their strength lay in the truth which was mingled with their errors, and in the generous enthusiasm which was hidden under their flippancy. They were men who, with all their faults, moral and intellectual, sincerely and earnestly desired the improvement of the condition of the human race, whose blood boiled at the sight of cruelty and injustice, who made manful war, with every faculty which they possessed, on what they considered as abuses, and who on many signal occasions placed themselves gallantly between the powerful and the oppressed. While they assailed Christianity with a rancor and unfairness disgraceful to men who called themselves philosophers, they yet had, in far greater measure than their opponents, that charity towards men of all classes and races which Christianity enjoins. Religious persecution, judicial torture, arbitrary imprisonment, the unnecessary multiplication of capital punishments, the delay and chicanery of tribunals, the exactions of farmers of the revenue, slavery, the slave trade, were the constant subjects of their lively satire and eloquent disquisitions. When an innocent man was broken on the wheel at Toulouse, when a youth, guilty only of an indiscretion, was beheaded at Abbeville, when a brave officer, borne down by public injustice, was dragged, with a gag in his mouth, to die on the Place de Grêve, a voice instantly went forth from the banks of Lake Leman, which made itself heard from Moscow to Cadiz, and which sentenced the unjust judges to the contempt and detestation of all Europe. The really efficient weapons with which the philosophers assailed the evangelical faith were borrowed from the evangelical morality. The ethical and dogmatical parts of the Gospel were unhappily turned against each other. On one side was a church boasting of the purity of a doctrine derived from the Apostles, but disgraced by the massacre of St. Bartholomew, by the murder of the best of kings, by the war of Cevennes, by the destruction of Port Royal. On the other side was a sect laughing at the Scriptures, shooting out the tongue at the sacraments, but ready to encounter principalities and powers in the cause of justice, mercy, and toleration.

Irreligion, accidentally associated with philanthropy, triumphed for a time over religion accidentally associated with political and social abuses. Everything gave way to the zeal and activity of the new reformers. In France, every man distinguished in letters was found in their ranks. Every year gave birth to works in which the fundamental principles of the Church were attacked with argument, invective, and ridicule. The Church made no defence, except by acts of power. Censures were pronounced; books were seized; insults were offered to the remains of infidel writers; but no Bossuet, no Pascal, came forth to encounter Voltaire. There appeared not a single defence of the Catholic doctrine which produced any considerable effect, or which is now even remembered. A bloody and unsparing persecution, like that which put down the Albigenses, might have put down the philosophers. But the time for De Montforts and Dominics had gone by. The punishments which the priests were still able to inflict were sufficient to irritate, but not sufficient to destroy. The war was between power on one side and wit on the other; and the power was under far more restraint than the wit. Orthodoxy soon became a synonym for ignorance and stupidity. It was as necessary to the character of an accomplished man that he should despise the religion of his country, as that he should know his letters. The new doctrines spread rapidly through Christendom. Paris was the capital of the whole Continent. French was everywhere the language of polite circles. The literary glory of Italy and Spain had departed. That of Germany had not dawned. That of England shone, as yet, for the English alone. The teachers of France were the teachers of Europe. The Parisian opinions spread fast among the educated classes beyond the Alps; nor could the vigilance of the Inquisition prevent the contraband importation of the new heresy into Castile and Portugal. Governments, even arbitrary governments, saw with pleasure the progress of this philosophy. Numerous reforms, generally laudable, sometimes hurried on without sufficient regard to time, to place, and to public feeling, showed the extent of its influence. The rulers of Prussia, of Russia, of Austria, and of many smaller states, were supposed to be among the initiated.

The Church of Rome was still, in outward show, as stately and splendid as ever; but her foundation was undermined. No state had quitted her communion or confiscated her revenues, but the reverence of the people was everywhere departing from her.

The first great warning stroke was the fall of that society which, in the conflict with Protestantism, had saved the Catholic Church from destruction. The Order of Jesus had never recovered from the injury received in the struggle with Port Royal. It was now still more rudely assailed by the philosophers. Its spirit was broken; its reputation was tainted. Insulted by all the men of genius in Europe, condemned by the civil magistrate, feebly defended by the chiefs of the hierarchy, it fell: and great was the fall of it.

The movement went on with increasing speed. The first generation of the new sect passed away. The doctrines of Voltaire were inherited and exaggerated by successors who bore to him the same relation which the Anabaptists bore to Luther, or the Fifth Monarchy men to Pym. At length the Revolution came. Down went the old Church of France, with all its pomp and wealth. Some of its priests purchased a maintenance by separating themselves from Rome, and by becoming the authors of a fresh schism. Some, rejoicing in the new license, flung away their sacred vestments, proclaimed that their whole life had been an imposture, insulted and persecuted the religion of which they had been ministers, and distinguished themselves, even in the Jacobin Club and the Commune of Paris, by the excess of their impudence and ferocity. Others, more faithful to their principles, were butchered by scores without a trial, drowned, shot, hung on lamp-posts. Thousands fled from their country to take sanctuary under the shade of hostile altars. The churches were closed; the bells were silent; the shrines were plundered; the silver crucifixes were melted down. Buffoons, dressed in copes and surplices, came dancing the carmagnole even to the bar of the Convention. The bust of Marat was substituted for the statues of the martyrs of Christianity. A prostitute, seated on a chair of state in the chancel of Nôtre Dame, received the adoration of thousands, who exclaimed that at length, for the first time, those ancient Gothic arches had resounded with the accents of truth. The new unbelief was as intolerant as the old superstition. To show reverence for religion was to incur the suspicion of disaffection. It was not without imminent danger that the priest baptized the infant, joined the hands of lovers, or listened to the confession of the dying. The absurd worship of the Goddess of Reason was, indeed, of short duration; but the deism of Robespierre and Lepaux was not less hostile to the Catholic faith than the atheism of Clootz and Chaumette.

Nor were the calamities of the Church confined to France. The revolutionary spirit, attacked by all Europe, beat all Europe back, became conqueror in its turn, and, not satisfied with the Belgian cities and the rich domains of the spiritual electors, went raging over the Rhine and through the passes of the Alps. Throughout the whole of the great war against Protestantism, Italy and Spain had been the base of the Catholic operations. Spain was now the obsequious vassal of the infidels. Italy was subjugated by them. To her ancient principalities succeeded the Cisalpine republic, and the Ligurian republic, and the Parthenopean republic. The shrine of Loretto was stripped of the treasures piled up by the devotion of six hundred years. The convents of Rome were pillaged. The tricolored flag floated on the top of the Castle of St. Angelo. The successor of St. Peter was carried away captive by the unbelievers. He died a prisoner in their hands; and even the honors of sepulture were long withheld from his remains.

It is not strange that, in the year 1799, even sagacious observers should have thought that, at length, the hour of the Church of Rome was come. An infidel power ascendant, the Pope dying in captivity, the most illustrious prelates of France living in a foreign country on Protestant alms, the noblest edifices which the munificence of former ages had consecrated to the worship of God turned into temples of Victory, or into banqueting-houses for political societies, or into Theophilanthropic chapels,—such signs might well be supposed to indicate the approaching end of that long domination.

But the end was not yet. Again doomed to death, the milk-white hind was still fated not to die. Even before the funeral rites had been performed over the ashes of Pius the Sixth, a great reaction had commenced, which, after the lapse of more than forty years, appears to be still in progress. Anarchy had had its day. A new order of things rose out of the confusion, new dynasties, new laws, new titles; and amidst them emerged the ancient religion. The Arabs have a fable that the Great Pyramid was built by antediluvian kings, and alone, of all the works of men, bore the weight of the Flood. Such as this was the fate of the Papacy. It had been buried under the great inundation; but its deep foundations had remained unshaken; and, when the waters abated, it appeared alone amidst the ruins of a world which had passed away. The republic of Holland was gone, and the empire of Germany, and the Great Council of Venice, and the old Helvetian League, and the House of Bourbon, and the parliaments and aristocracy of France. Europe was full of young creations, a French empire, a kingdom of Italy, a Confederation of the Rhine. Nor had the late events affected only territorial limits and political institutions. The distribution of property, the composition and spirit of society, had, through great part of Catholic Europe, undergone a complete change. But the unchangeable Church was still there.

Some future historian, as able and temperate as Professor Ranke, will, we hope, trace the progress of the Catholic revival of the nineteenth century. We feel that we are drawing too near our own time, and that, if we go on, we shall be in danger of saying much which may be supposed to indicate, and which will certainly excite, angry feelings. We will, therefore, make only one more observation, which, in our opinion, is deserving of serious attention.

During the eighteenth century, the influence of the Church of Rome was constantly on the decline. Unbelief made extensive conquests in all the Catholic countries of Europe, and in some countries obtained a complete ascendency. The Papacy was at length brought so low as to be an object of derision to infidels, and of pity rather than of hatred to Protestants. During the nineteenth century, this fallen Church has been gradually rising from her depressed state and reconquering her old dominion. No person who calmly reflects on what, within the last few years, has passed in Spain, in Italy, in South America, in Ireland, in the Netherlands, in Prussia, even in France, can doubt that the power of this Church over the hearts and minds of men is now greater far than it was when the Encyclopædia and the Philosophical Dictionary appeared. It is surely remarkable that neither the moral revolution of the eighteenth century nor the moral counter-revolution of the nineteenth should, in any perceptible degree, have added to the domain of Protestantism. During the former period, whatever was lost to Catholicism was lost also to Christianity; during the latter, whatever was regained by Christianity in Catholic countries was regained also by Catholicism. We should naturally have expected that many minds, on the way from superstition to infidelity, or on the way back from infidelity to superstition, would have stopped at an intermediate point. Between the doctrines taught in the schools of the Jesuits and those which were maintained at the little supper parties of the Baron Holbach there is a vast interval, in which the human mind, it should seem, might find for itself some resting-place more satisfactory than either of the two extremes. And, at the time of the Reformation, millions found such a resting-place. Whole nations then renounced Popery without ceasing to believe in a first cause, in a future life, or in the divine mission of Jesus. In the last century, on the other hand, when a Catholic renounced his belief in the real presence, it was a thousand to one that he renounced his belief in the Gospel too; and, when the reaction took place, with belief in the Gospel came back belief in the real presence.

We by no means venture to deduce from these phenomena any general law; but we think it a most remarkable fact that no Christian nation which did not adopt the principles of the Reformation before the end of the sixteenth century, should ever have adopted them. Catholic communities have, since that time, become infidel and become Catholic again; but none has become Protestant.

Here we close this hasty sketch of one of the most important portions of the history of mankind. Our readers will have great reason to feel obliged to us if we have interested them sufficiently to induce them to peruse Professor Ranke's book. We will only caution them against the French translation, a performance which, in our opinion, is just as discreditable to the moral character of the person from whom it proceeds as a false affidavit or a forged bill of exchange would have been, and advise them to study either the original, or the English version in which the sense and spirit of the original are admirably preserved.

FOOTNOTES:

[1] The Ecclesiastical and Political History of the Popes of Rome, during the Sixteenth and Seventeenth Centuries. By Leopold Ranke, Professor in the University of Berlin. Translated from the German by Sarah Austin. 3 vols. 8vo. London: 1840.

LEIGH HUNT'S COMIC DRAMATISTS OF THE RESTORATION[2]

The Edinburgh Review, January, 1841

We have a kindness for Mr. Leigh Hunt. We form our judgment of him, indeed, only from events of universal notoriety, from his own works, and from the works of other writers, who have generally abused him in the most rancorous manner. But unless we are greatly mistaken, he is a very clever, a very honest, and a very good-natured man. We can clearly discern, together with many merits, many faults both in his writings and in his conduct. But we really think that there is hardly a man living whose merits have been so grudgingly allowed, and whose faults have been so cruelly expiated.

In some respects Mr. Leigh Hunt is excellently qualified for the task which he has now undertaken. His style, in spite of its mannerism, nay, partly by reason of its mannerism, is well suited for light, garrulous, desultory ana, half critical, half biographical. We do not always agree with his literary judgments; but we find in him what is very rare in our time, the power of justly appreciating and heartily enjoying good things of very different kinds. He can adore Shakespeare and Spenser without denying poetical genius to the author of Alexander's Feast, or fine observation, rich fancy, and exquisite humor to him who imagined Will Honeycomb and Sir Roger de Coverley. He has paid particular attention to the history of the English drama, from the age of Elizabeth down to our own time, and has every right to be heard with respect on that subject.

The plays to which he now acts as introducer are, with few exceptions, such as, in the opinion of many very respectable people, ought not to be reprinted. In this opinion we can by no means concur. We cannot wish that any work or class of works which has exercised a great influence on the human mind, and which illustrates the character of an important epoch in letters, politics, and morals, should disappear from the world. If we err in this matter, we err with the gravest men and bodies of men in the empire, and especially with the Church of England, and with the great schools of learning which are connected with her. The whole liberal education of our countrymen is conducted on the principle that no book which is valuable, either by reason of the excellence of its style, or by reason of the light which it throws on the history, polity, and manners of nations, should be withheld from the student on account of its impurity. The Athenian Comedies, in which there are scarcely a hundred lines together without some passage of which Rochester would have been ashamed, have been reprinted at the Pitt Press and the Clarendon Press, under the direction of syndics and delegates appointed by the Universities, and have been illustrated with notes by reverend, very reverend, and right reverend commentators. Every year the most distinguished young men in the kingdom are examined by bishops and professors of divinity in such works as the Lysistrata of Aristophanes and the Sixth Satire of Juvenal. There is certainly something a little ludicrous in the idea, of a conclave of venerable fathers of the church praising and rewarding a lad on account of his intimate acquaintance with writings compared with which the loosest tale in Prior is modest. But, for our own part, we have no doubt that the great societies which direct the education of the English gentry have herein judged wisely. It is unquestionable that an extensive acquaintance with ancient literature enlarges and enriches the mind. It is unquestionable that a man whose mind has been thus enlarged and enriched is likely to be far more useful to the state and to the church than one who is unskilled, or little skilled, in classical learning. On the other hand, we find it difficult to believe that, in a world so full of temptation as this, any gentleman whose life would have been virtuous if he had not read Aristophanes and Juvenal will be made vicious by reading them. A man who, exposed to all the influences of such a state of society as that in which we live, is yet afraid of exposing himself to the influences of a few Greek or Latin verses, acts, we think, much like the felon who begged the sheriffs to let him have an umbrella held over his head from the door of Newgate to the gallows, because it was a drizzling morning, and he was apt to take cold.

The virtue which the world wants is a healthful virtue, not a valetudinarian virtue, a virtue which can expose itself to the risks inseparable from all spirited exertion, not a virtue which keeps out of the common air for fear of infection, and eschews the common food as too stimulating. It would be indeed absurd to attempt to keep men from acquiring those qualifications which fit them to play their part in life with honor to themselves and advantage to their country, for the sake of preserving a delicacy which cannot be preserved, a delicacy which a walk from Westminster to the Temple is sufficient to destroy.

But we should be justly chargeable with gross inconsistency if, while we defend the policy which invites the youth of our country to study such writers as Theocritus and Catullus, we were to set up a cry against a new edition of the Country Wife or the Way of the World. The immoral English writers of the seventeenth century are indeed much less excusable than those of Greece and Rome. But the worst English writings of the seventeenth century are decent, compared with much that has been bequeathed to us by Greece and Rome. Plato, we have little doubt, was a much better man than Sir George Etherege. But Plato has written things at which Sir George Etherege would have shuddered. Buckhurst and Sedley, even in those wild orgies at the Cock in Bow Street for which they were pelted by the rabble and fined by the Court of King's Bench, would never have dared to hold such discourse as passed between Socrates and Phædrus on that fine summer day under the plane tree, while the fountain warbled at their feet, and the cicadas chirped overhead. If it be, as we think it is, desirable that an English gentleman should be well informed touching the government and the manners of little commonwealths which both in place and time are far removed from us, whose independence has been more than two thousand years extinguished, whose language has not been spoken for ages, and whose ancient magnificence is attested only by a few broken columns and friezes, much more must it be desirable that he should be intimately acquainted with the history of the public mind of his own country, and with the causes, the nature, and the extent of those revolutions of opinion and feeling which, during the last two centuries, have alternately raised and depressed the standard of our national morality. And knowledge of this sort is to be very sparingly gleaned from parliamentary debates, from state papers, and from the works of grave historians. It must either not be acquired at all, or it must be acquired by the perusal of the light literature which has at various periods been fashionable. We are therefore by no means disposed to condemn this publication, though we certainly cannot recommend the handsome volume before us as an appropriate Christmas present for young ladies.

We have said that we think the present publication perfectly justifiable. But we can by no means agree with Mr. Leigh Hunt, who seems to hold that there is little or no ground for the charge of immorality so often brought against the literature of the Restoration. We do not blame him for not bringing to the judgment-seat the merciless rigor of Lord Angelo; but we really think that such flagitious and impudent offenders as those who are now at the bar deserved at least the gentle rebuke of Escalus. Mr. Leigh Hunt treats the whole matter a little too much in the easy style of Lucio; and perhaps his exceeding lenity disposes us to be somewhat too severe.

And yet it is not easy to be too severe. For in truth this part of our literature is a disgrace to our language and our national character. It is clever, indeed, and very entertaining; but it is, in the most emphatic sense of the words, "earthly, sensual, devilish." Its indecency, though perpetually such as is condemned not less by the rules of good taste than by those of morality, is not, in our opinion, so disgraceful a fault as its singularly inhuman spirit. We have here Belial, not as when he inspired Ovid and Ariosto, "graceful and humane," but with the iron eye and cruel sneer of Mephistopheles. We find ourselves in a world, in which the ladies are like very profligate, impudent, and unfeeling men, and in which the men are too bad for any place but Pandæmonium or Norfolk Island. We are surrounded by foreheads of bronze, hearts like the nether millstone, and tongues set on fire of hell.

Dryden defended or excused his own offences and those of his contemporaries by pleading the example of the earlier English dramatists; and Mr. Leigh Hunt seems to think that there is force in the plea. We altogether differ from this opinion. The crime charged is not mere coarseness of expression. The terms which are delicate in one age become gross in the next. The diction of the English version of the Pentateuch is sometimes such as Addison would not have ventured to imitate; and Addison, the standard of moral purity in his own age, used many phrases which are now proscribed. Whether a thing shall be designated by a plain noun substantive or by a circumlocution is mere matter of fashion. Morality is not at all interested in the question. But morality is deeply interested in this, that what is immoral shall not be presented to the imagination of the young and susceptible in constant connection with what is attractive. For every person who has observed the operation of the law of association in his own mind and in the minds of others knows that whatever is constantly presented to the imagination in connection with what is attractive will itself become attractive. There is undoubtedly a great deal of indelicate writing in Fletcher and Massinger, and more than might be wished even in Ben Jonson and Shakespeare, who are comparatively pure. But it is impossible to trace in their plays any systematic attempt to associate vice with those things which men value most and desire most, and virtue with everything ridiculous and degrading. And such a systematic attempt we find in the whole dramatic literature of the generation which followed the return of Charles the Second. We will take as an instance of what we mean, a single subject of the highest importance to the happiness of mankind, conjugal fidelity. We can at present hardly call to mind a single English play, written before the Civil War, in which the character of a seducer of married women is represented in a favorable light. We remember many plays in which such persons are baffled, exposed, covered with derision, and insulted by triumphant husbands. Such is the fate of Falstaff, with all his wit and knowledge of the world. Such is the fate of Brisac in Fletcher's Elder Brother, and of Ricardo and Ubaldo in Massinger's Picture. Sometimes, as in the Fatal Dowry and Love's Cruelty, the outraged honor of families is repaired by a bloody revenge. If now and then the lover is represented as an accomplished man, and the husband as a person of weak or odious character, this only makes the triumph of female virtue the more signal, as in Jonson's Celia and Mrs. Fitzdottrel, and in Fletcher's Maria. In general we will venture to say that the dramatists of the age of Elizabeth and James the First either treat the breach of the marriage vow as a serious crime, or, if they treat it as matter for laughter, turn the laugh against the gallant.

On the contrary, during the forty years which followed the Restoration, the whole body of the dramatists invariably represent adultery, we do not say as a peccadillo, we do not say as an error which the violence of passion may excuse, but as the calling of a fine gentleman, as a grace without which his character would be imperfect. It is as essential to his breeding and to his place in society that he should make love to the wives of his neighbors as that he should know French, or that he should have a sword at his side. In all this there is no passion, and scarcely anything that can be called preference. The hero intrigues just as he wears a wig; because, if he did not, he would be a queer fellow, a city prig, perhaps a Puritan. All the agreeable qualities are always given to the gallant. All the contempt and aversion are the portion of the unfortunate husband. Take Dryden for example; and compare Woodall with Brainsick, or Lorenzo with Gomez. Take Wycherley; and compare Horner with Pinchwife. Take Vanbrugh; and compare Constant with Sir John Brute. Take Farquhar; and compare Archer with Squire Sullen. Take Congreve; and compare Bellmour with Fondlewife, Careless with Sir Paul Plyant, or Scandal with Foresight. In all these cases, and in many more which might be named, the dramatist evidently does his best to make the person who commits the injury graceful, sensible, and spirited, and the person who suffers it a fool, or a tyrant, or both.

Mr. Charles Lamb, indeed, attempted to set up a defence for this way of writing. The dramatists of the latter part of the seventeenth century are not, according to him, to be tried by the standard of morality which exists, and ought to exist, in real life. Their world is a conventional world. Their heroes and heroines belong, not to England, not to Christendom, but to an Utopia of gallantry, to a Fairyland, where the Bible and Burn's Justice are unknown, where a prank which on this earth would be rewarded with the pillory is merely matter for a peal of elvish laughter. A real Horner, a real Careless, would, it is admitted, be exceedingly bad men. But to predicate morality or immorality of the Horner of Wycherley and the Careless of Congreve is as absurd as it would be to arraign a sleeper for his dreams. "They belong to the regions of pure comedy, where no cold moral reigns. When we are among them we are among a chaotic people. We are not to judge them by our usages. No reverend institutions are insulted by their proceedings, for they have none among them. No peace of families is violated, for no family ties exist among them. There is neither right nor wrong, gratitude or its opposite, claim or duty, paternity or sonship."

This is, we believe, a fair summary of Mr. Lamb's doctrine. We are sure that we do not wish to represent him unfairly. For we admire his genius; we love the kind nature which appears in all his writings; and we cherish his memory as much as if we had known him personally. But we must plainly say that his argument, though ingenious, is altogether sophistical.

Of course we perfectly understand that it is possible for a writer to create a conventional world in which things forbidden by the Decalogue and the Statute Book shall be lawful, and yet that the exhibition may be harmless, or even edifying. For example, we suppose, that the most austere critics would not accuse Fénelon of impiety and immorality on account of his Telemachus and his Dialogues of the Dead. In Telemachus and the Dialogues of the Dead we have a false religion, and consequently a morality which is in some points incorrect. We have a right and a wrong differing from the right and the wrong of real life. It is represented as the first duty of men to pay honor to Jove and Minerva. Philocles, who employs his leisure in making graven images of these deities, is extolled for his piety in a way which contrasts singularly with the expressions of Isaiah on the same subject. The dead are judged by Minos, and rewarded with lasting happiness for actions which Fénelon would have been the first to pronounce splendid sins. The same may be said of Mr. Southey's Mahommedan and Hindoo heroes and heroines. In Thalaba, to speak in derogation of the Arabian impostor is blasphemy; to drink wine is a crime; to perform ablutions and to pay honor to the holy cities are works of merit. In the Curse of Kehama, Kailyal is commended for her devotion to the statue of Mariataly, the goddess of the poor. But certainly no person will accuse Mr. Southey of having promoted or intended to promote either Islamism or Brahminism.

It is easy to see why the conventional worlds of Fénelon and Mr. Southey are unobjectionable. In the first place, they are utterly unlike the real world in which we live. The state of society, the laws even of the physical world, are so different from those with which we are familiar, that we cannot be shocked at finding the morality also very different. But in truth the morality of these conventional worlds differs from the morality of the real world only in points where there is no danger that the real world will ever go wrong. The generosity and docility of Telemachus, the fortitude, the modesty, the filial tenderness of Kailyal, are virtues of all ages and nations. And there was very little danger that the Dauphin would worship Minerva, or that an English damsel would dance, with a bucket on her head, before the statue of Mariataly.

The case is widely different with what Mr. Charles Lamb calls the conventional world of Wycherley and Congreve. Here the garb, the manners, the topics of conversation, are those of the real town and of the passing day. The hero is in all superficial accomplishments exactly the fine gentleman whom every youth in the pit would gladly resemble. The heroine is the fine lady whom every youth in the pit would gladly marry. The scene is laid in some place which is as well known to the audience as their own houses, in St. James's Park, or Hyde Park, or Westminster Hall. The lawyer bustles about with his bag, between the Common Pleas and the Exchequer. The Peer calls for his carriage to go to the House of Lords on a private bill. A hundred little touches are employed to make the fictitious world appear like the actual world. And the immorality is of a sort which never can be out of date, and which all the force of religion, law, and public opinion united can but imperfectly restrain.

In the name of art, as well as in the name of virtue, we protest against the principle that the world of pure comedy is one into which no moral enters. If comedy be an imitation, under whatever conventions, of real life, how is it possible that it can have no reference to the great rule which directs life, and to feelings which are called forth by every incident of life? If what Mr. Charles Lamb says were correct, the inference would be that these dramatists did not in the least understand the very first principles of their craft. Pure landscape-painting into which no light or shade enters, pure portrait-painting into which no expression enters, are phrases less at variance with sound criticism than pure comedy into which no moral enters.

But it is not the fact that the world of these dramatists is a world into which no moral enters. Morality constantly enters into that world, a sound morality and an unsound morality: the sound morality to be insulted, derided, associated with everything mean and hateful; the unsound morality to be set off to every advantage, and inculcated by all methods, direct and indirect. It is not the fact that none of the inhabitants of this conventional world feel reverence for sacred institutions and family ties. Fondlewife, Pinchwife, every person in short of narrow understanding and disgusting manners, expresses that reverence strongly. The heroes and heroines, too, have a moral code of their own, an exceedingly bad one, but not, as Mr. Charles Lamb seems to think, a code existing only in the imagination of dramatists. It is, on the contrary, a code actually received and obeyed by great numbers of people. We need not go to Utopia or Fairyland to find them. They are near at hand. Every night some of them cheat at the hells in the Quadrant, and others pace the Piazza in Covent Garden. Without flying to Nephelococcygia or to the Court of Queen Mab, we can meet with sharpers, bullies, hardhearted impudent debauchees, and women worthy of such paramours. The morality of the Country Wife and the Old Bachelor is the morality, not, as Mr. Charles Lamb maintains, of an unreal world, but of a world which is a great deal too real. It is the morality, not of a chaotic people, but of low town-rakes, and of those ladies whom the newspapers call "dashing Cyprians." And the question is simply this, whether a man of genius who constantly and systematically endeavors to make this sort of character attractive, by uniting it with beauty, grace, dignity, spirit, a high social position, popularity, literature, wit, taste, knowledge of the world, brilliant success in every undertaking, does or does not make an ill use of his powers. We own that we are unable to understand how this question can be answered in any way but one.

It must, indeed, be acknowledged, in justice to the writers of whom we have spoken thus severely, that they were, to a great extent, the creatures of their age. And if it be asked why that age encouraged immorality which no other age would have tolerated, we have no hesitation in answering that this great depravation of the national taste was the effect of the prevalence of Puritanism under the Commonwealth.

To punish public outrages on morals and religion is unquestionably within the competence of rulers. But when a government, not content with requiring decency, requires sanctity, it oversteps the bounds which mark its proper functions. And it may be laid down as a universal rule that a government which attempts more than it ought will reform less. A lawgiver who, in order to protect distressed borrowers, limits the rate of interest, either makes it impossible for the objects of his care to borrow at all, or places them at the mercy of the worst class of usurers. A lawgiver who, from tenderness for laboring men, fixes the hours of their work and the amount of their wages, is certain to make them far more wretched than he found them. And so a government which, not content with repressing scandalous excesses, demands from its subjects fervent and austere piety, will soon discover that, while attempting to render an impossible service to the cause of virtue, it has in truth only promoted vice.

For what are the means by which a government can effect its ends? Two only, reward and punishment; powerful means, indeed, for influencing the exterior act, but altogether impotent for the purpose of touching the heart. A public functionary who is told that he will be promoted if he is a devout Catholic, and turned out of his place if he is not, will probably go to mass every morning, exclude meat from his table on Fridays, shrive himself regularly, and perhaps let his superiors know that he wears a hair shirt next his skin. Under a Puritan government, a person who is apprised that piety is essential to thriving in the world will be strict in the observance of the Sunday, or, as he will call it, Sabbath, and will avoid a theatre as if it were plague-stricken. Such a show of religion as this the hope of gain and the fear of loss will produce, at a week's notice, in any abundance which a government may require. But under this show, sensuality, ambition, avarice, and hatred retain unimpaired power, and the seeming convert has only added to the vices of a man of the world all the still darker vices which are engendered by the constant practice of dissimulation. The truth cannot be long concealed. The public discovers that the grave persons who are proposed to it as patterns are more utterly destitute of moral principle and of moral sensibility than avowed libertines. It sees that these Pharisees are farther removed from real goodness than publicans and harlots. And, as usual, it rushes to the extreme opposite to that which it quits. It considers a high religious profession as a sure mark of meanness and depravity. On the very first day on which the restraint of fear is taken away, and on which men can venture to say what they think, a frightful peal of blasphemy and ribaldry proclaims that the short-sighted policy which aimed at making a nation of saints has made a nation of scoffers.

It was thus in France about the beginning of the eighteenth century. Louis the Fourteenth in his old age became religious: he determined that his subjects should be religious, too: he shrugged his shoulders and knitted his brows if he observed at his levee or near his dinner-table any gentleman who neglected the duties enjoined by the Church, and rewarded piety with blue ribbons, invitations to Marli, governments, pensions, and regiments. Forthwith Versailles became, in everything but dress, a convent. The pulpits and confessionals were surrounded by swords and embroidery. The Marshals of France were much in prayer; and there was hardly one among the Dukes and Peers who did not carry good little books in his pocket, fast during Lent, and communicate at Easter. Madame de Maintenon, who had a great share in the blessed work, boasted that devotion had become quite the fashion. A fashion indeed it was; and like a fashion it passed away. No sooner had the old king been carried to St. Denis than the whole court unmasked. Every man hastened to indemnify himself, by the excess of licentiousness and impudence, for years of mortification. The same persons who, a few months before, with meek voices and demure looks, had consulted divines about the state of their souls now surrounded the midnight table, where, amidst the bounding of champagne corks, a drunken prince, enthroned between Dubois and Madame de Parabère, hiccoughed out atheistical arguments and obscene jests. The early part of the reign of Louis the Fourteenth had been a time of license; but the most dissolute men of that generation would have blushed at the orgies of the Regency.

It was the same with our fathers in the time of the Great Civil War. We are by no means unmindful of the great debt which mankind owes to the Puritans of that time, the deliverers of England, the founders of the American commonwealths. But in the day of their power, those men committed one great fault, which left deep and lasting traces in the national character and manners. They mistook the end and overrated the force of government. They determined, not merely to protect religion and public morals from insult,—an object for which the civil sword, in discreet hands, may be beneficially employed,—but to make the people committed to their rule truly devout. Yet, if they had only reflected on events which they had themselves witnessed and in which they had themselves borne a great part, they would have seen what was likely to be the result of their enterprise. They had lived under a government which, during a long course of years, did all that could be done, by lavish bounty and by rigorous punishment, to enforce conformity to the doctrine and discipline of the Church of England. No person suspected of hostility to that church had the smallest chance of obtaining favor at the court of Charles. Avowed dissent was punished by imprisonment, by ignominious exposure, by cruel mutilations, and by ruinous fines. And the event had been that the Church had fallen, and had, in its fall, dragged down with it a monarchy which had stood six hundred years. The Puritan might have learned, if from nothing else, yet from his own recent victory, that governments which attempt things beyond their reach are likely not merely to fail, but to produce an effect directly the opposite of that which they contemplate as desirable.

All this was overlooked. The saints were to inherit the earth. The theatres were closed. The fine arts were placed under absurd restraints. Vices which had never before been even misdemeanors were made capital felonies. It was solemnly resolved by Parliament "that no person shall be employed but such as the House shall be satisfied of his real godliness." The pious assembly had a Bible lying on the table for reference. If they had consulted it they might have learned that the wheat and the tares grow together inseparably, and must either be spared together or rooted up together. To know whether a man was really godly was impossible. But it was easy to know whether he had a plain dress, lank hair, no starch in his linen, no gay furniture in his house; whether he talked through his nose, and showed the whites of his eyes; whether he named his children Assurance, Tribulation, and Maher-shalal-hash-baz; whether he avoided Spring Garden when in town, and abstained from hunting and hawking when in the country; whether he expounded hard scriptures to his troop of dragoons, and talked in a committee of ways and means about seeking the Lord. These were tests which could easily be applied. The misfortune was that they were tests which proved nothing. Such as they were, they were employed by the dominant party. And the consequence was that a crowd of impostors, in every walk of life, began to mimic and to caricature what were then regarded as the outward signs of sanctity. The nation was not duped. The restraints of that gloomy time were such as would have been impatiently borne, if imposed by men who were universally believed to be saints. Those restraints became altogether insupportable when they were known to be kept up for the profit of hypocrites. It is quite certain that, even if the royal family had never returned, even if Richard Cromwell or Henry Cromwell had been at the head of the administration, there would have been a great relaxation of manners. Before the Restoration many signs indicated that a period of license was at hand. The Restoration crushed for a time the Puritan party, and placed supreme power in the hands of a libertine. The political counter-revolution assisted the moral counter-revolution, and was in turn assisted by it. A period of wild and desperate dissoluteness followed. Even in remote manor-houses and hamlets the change was in some degree felt; but in London the outbreak of debauchery was appalling; and in London the places most deeply infected were the Palace, the quarters inhabited by the aristocracy, and the Inns of Court. It was on the support of these parts of the town that the playhouses depended. The character of the drama became conformed to the character of its patrons. The comic poet was the mouthpiece of the most deeply corrupted part of a corrupted society. And in the plays before us we find, distilled and condensed, the essential spirit of the fashionable world during the anti-Puritan reaction.

The Puritan had affected formality; the comic poet laughed at decorum. The Puritan had frowned at innocent diversions; the comic poet took under his patronage the most flagitious excesses. The Puritan had canted; the comic poet blasphemed. The Puritan had made an affair of gallantry felony without benefit of clergy; the comic poet represented it as an honorable distinction. The Puritan spoke with disdain of the low standard of popular morality; his life was regulated by a far more rigid code; his virtue was sustained by motives unknown to men of the world. Unhappily it had been amply proved in many cases, and might well be suspected in many more, that these high pretensions were unfounded. Accordingly, the fashionable circles, and the comic poets who were the spokesmen of those circles, took up the notion that all professions of piety and integrity were to be construed by the rule of contrary; that it might well be doubted whether there was such a thing as virtue in the world; but that, at all events, a person who affected to be better than his neighbors was sure to be a knave.

In the old drama there had been much that was reprehensible. But whoever compares even the least decorous plays of Fletcher with those contained in the volume before us will see how much the profligacy which follows a period of overstrained austerity goes beyond the profligacy which precedes such a period. The nation resembled the demoniac in the New Testament. The Puritans boasted that the unclean spirit was cast out. The house was empty, swept, and garnished; and for a time the expelled tenant wandered through dry places seeking rest and finding none. But the force of the exorcism was spent. The fiend returned to his abode; and returned not alone. He took to him seven other spirits more wicked than himself. They entered in, and dwelt together: and the second possession was worse than the first.

We will now, as far as our limits will permit, pass in review the writers to whom Mr. Leigh Hunt has introduced us. Of the four, Wycherley stands, we think, last in literary merit, but first in order of time, and first, beyond all doubt, in immorality.

William Wycherley was born in 1640. He was the son of a Shropshire gentleman of old family, and of what was then accounted a good estate. The property was estimated at six hundred a year, a fortune which, among the fortunes at that time, probably ranked as a fortune of two thousand a year would rank in our days.

William was an infant when the Civil War broke out: and while he was still in his rudiments, a Presbyterian hierarchy and a republican government were established on the ruins of the ancient church and throne. Old Mr. Wycherley was attached to the royal cause, and was not disposed to entrust the education of his heir to the solemn Puritans who now ruled the universities and public schools. Accordingly the young gentleman was sent at fifteen to France. He resided some time in the neighborhood of the Duke of Montausier, chief of one of the noblest families of Touraine. The Duke's wife, a daughter of the house of Rambouillet, was a finished specimen of those talents and accomplishments for which her race was celebrated. The young foreigner was introduced to the splendid circle which surrounded the duchess, and there he appears to have learned some good and some evil. In a few years he returned to his country a fine gentleman and a Papist. His conversion, it may safely be affirmed, was the effect, not of any strong impression on his understanding or feelings, but partly of intercourse with an agreeable society in which the Church of Rome was the fashion, and partly of that aversion to Calvinistic austerities which was then almost universal among young Englishmen of parts and spirit, and which, at one time, seemed likely to make one half of them Catholics and the other half Atheists.

But the Restoration came. The universities were again in loyal hands; and there was reason to hope that there would be again a national church fit for a gentleman. Wycherley became a member of Queen's College, Oxford, and abjured the errors of the Church of Rome. The somewhat equivocal glory of turning, for a short time, a good-for-nothing Papist into a good-for-nothing Protestant is ascribed to Bishop Barlow.

Wycherley left Oxford without taking a degree, and entered at the Temple, where he lived gayly for some years, observing the humors of the town, enjoying its pleasures, and picking up just as much law as was necessary to make the character of a pettifogging attorney or of a litigious client entertaining in a comedy.

From an early age he had been in the habit of amusing himself by writing. Some wretched lines of his on the Restoration are still extant. Had he devoted himself to the making of verses, he would have been nearly as far below Tate and Blackmore as Tate and Blackmore are below Dryden. His only chance for renown would have been that he might have occupied a niche in a satire, between Flecknoe and Settle. There was, however, another kind of composition in which his talents and acquirements qualified him to succeed; and to that he judiciously betook himself.

In his old age he used to say that he wrote Love in a Wood at nineteen, the Gentleman Dancing-Master at twenty-one, the Plain Dealer at twenty-five, and the Country Wife at one or two and thirty. We are incredulous, we own, as to the truth of this story. Nothing that we know of Wycherley leads us to think him incapable of sacrificing truth to vanity. And his memory in the decline of his life played him such strange tricks that we might question the correctness of his assertion without throwing any imputation on his veracity. It is certain that none of his plays was acted till 1672, when he gave Love in a Wood to the public. It seems improbable that he should resolve on so important an occasion as that of a first appearance before the world, to run his chance with a feeble piece, written before his talents were ripe, before his style was formed, before he had looked abroad into the world; and this when he had actually in his desk two highly finished plays, the fruit of his matured powers. When we look minutely at the pieces themselves, we find in every part of them reason to suspect the accuracy of Wycherley's statement. In the first scene of Love in a Wood, to go no further, we find many passages which he could not have written when he was nineteen. There is an allusion to gentlemen's periwigs, which first came into fashion in 1663; an allusion to guineas, which were first struck in 1663; an allusion to the vests which Charles ordered to be worn at court in 1666; an allusion to the fire of 1666; and several political allusions which must be assigned to times later than the year of the Restoration, to times when the government and the city were opposed to each other, and when the Presbyterian ministers had been driven from the parish churches to the conventicles. But it is needless to dwell on particular expressions. The whole air and spirit of the piece belong to a period subsequent to that mentioned by Wycherley. As to the Plain Dealer, which is said to have been written when he was twenty-five, it contains one scene unquestionably written after 1675, several which are later than 1668, and scarcely a line which can have been composed before the end of 1666.

Whatever may have been the age at which Wycherley composed his plays, it is certain that he did not bring them before the public till he was upwards of thirty. In 1672 Love in a Wood was acted with more success than it deserved, and this event produced a great change in the fortunes of the author. The Duchess of Cleveland cast her eyes upon him, and was pleased with his appearance. This abandoned woman, not content with her complaisant husband and her royal keeper, lavished her fondness on a crowd of paramours of all ranks, from dukes to rope-dancers. In the time of the Commonwealth she commenced her career of gallantry, and terminated it under Anne, by marrying, when a great-grandmother, that worthless fop, Beau Fielding. It is not strange that she should have regarded Wycherley with favor. His figure was commanding, his countenance strikingly handsome, his look and deportment full of grace and dignity. He had, as Pope said long after, "the true nobleman look," the look which seems to indicate superiority, and a not unbecoming consciousness of superiority. His hair indeed, as he says in one of his poems, was prematurely gray. But in that age of periwigs this misfortune was of little importance. The Duchess admired him, and proceeded to make love to him, after the fashion of the coarse-minded and shameless circle to which she belonged. In the Ring, when the crowd of beauties and fine gentlemen was thickest, she put her head out of her coach-window, and bawled to him, "Sir, you are a rascal; you are a villain;" and, if she is not belied, she added another phrase of abuse which we will not quote, but of which we may say that it might most justly have been applied to her own children. Wycherley called on her Grace the next day, and with great humility begged to know in what way he had been so unfortunate as to disoblige her. Thus began an intimacy from which the poet probably expected wealth and honors. Nor were such expectations unreasonable. A handsome young fellow about the court, known by the name of Jack Churchill, was, about the same time, so lucky as to become the object of a short-lived fancy of the Duchess. She had presented him with five thousand pounds, the price, in all probability, of some title or pardon. The prudent youth had lent the money on high interest and on landed security; and this-judicious investment was the beginning of the most splendid private fortune in Europe. Wycherley was not so lucky. The partiality with which the great lady regarded him was indeed the talk of the whole town; and sixty years later old men who remembered those days told Voltaire that she often stole from the court to her lover's chambers in the Temple, disguised like a country girl, with a straw hat on her head, pattens on her feet, and a basket in her hand. The poet was indeed too happy and proud to be discreet. He dedicated to the Duchess the play which had led to their acquaintance, and in the dedication expressed himself in terms which could not but confirm the reports which had gone abroad. But at Whitehall such an affair was regarded in no serious light. The lady was not afraid to bring Wycherley to court, and to introduce him to a splendid society with which, as far as appears, he had never before mixed. The easy king, who allowed to his mistresses the same liberty which he claimed for himself, was pleased with the conversation and manners of his new rival. So high did Wycherley stand in the royal favor that once, when he was confined by a fever to his lodgings in Bow Street, Charles, who, with all his faults, was certainly a man of social and affable disposition, called on him, sat by his bed, advised him to try change of air, and gave him a handsome sum of money to defray the expense of a journey. Buckingham, then Master of the Horse, and one of that infamous ministry known by the name of the Cabal, had been one of the Duchess's innumerable paramours. He at first showed some symptoms of jealousy; but he soon, after his fashion, veered round from anger to fondness, and gave Wycherley a commission in his own regiment and a place in the royal household.

It would be unjust to Wycherley's memory not to mention here the only good action, as far as we know, of his whole life. He is said to have made great exertions to obtain the patronage of Buckingham for the illustrious author of Hudibras, who was now sinking into an obscure grave, neglected by a nation proud of his genius, and by a court which he had served too well. His Grace consented to see poor Butler; and an appointment was made. But unhappily two pretty women passed by; the volatile Duke ran after them; the opportunity was lost, and could never be regained.

The second Dutch war, the most disgraceful war in the whole history of England, was now raging. It was not in that age considered as by any means necessary that a naval officer should receive a professional education. Young men of rank, who were hardly able to keep their feet in a breeze, served on board of the King's ships, sometimes with commissions, and sometimes as volunteers. Mulgrave, Dorset, Rochester, and many others, left the playhouses and the Mall for hammocks and salt pork, and, ignorant as they were of the rudiments of naval service, showed, at least, on the day of battle, the courage which is seldom wanting in an English gentleman. All good judges of maritime affairs complained that, under this system, the ships were grossly mismanaged, and that the tarpaulins contracted the vices, without acquiring the graces, of the court. But on this subject, as on every other where the interests or whims of favorites were concerned, the government of Charles was deaf to all remonstrances. Wycherley did not choose to be out of the fashion. He embarked, was present at a battle, and celebrated it, on his return, in a copy of verses too bad for the bellman.[3]

About the same time, he brought on the stage his second piece, the Gentleman Dancing-Master. The biographers say nothing, as far as we remember, about the fate of this play. There is, however, reason to believe that, though certainly far superior to Love in a Wood, it was not equally successful. It was first tried at the west end of the town, and, as the poet confessed, "would scarce do there." It was then performed in Salisbury Court, but, as it should seem, with no better event. For, in the prologue to the Country Wife, Wycherley described himself as "the late so baffled scribbler."

In 1675 the Country Wife was performed with brilliant success, which, in a literary point of view, was not wholly unmerited. For, though one of the most profligate and heartless of human compositions, it is the elaborate production of a mind, not indeed rich, original, or imaginative, but ingenious, observant, quick to seize hints, and patient of the toil of polishing.

The Plain Dealer, equally immoral and equally well written, appeared in 1677. At first this piece pleased the people less than the critics; but after a time its unquestionable merits and the zealous support of Lord Dorset, whose influence in literary and fashionable society was unbounded, established it in the public favor.

The fortune of Wycherley was now in the zenith, and began to decline. A long life was still before him. But it was destined to be filled with nothing but shame and wretchedness, domestic dissensions, literary failures, and pecuniary embarrassments.

The King, who was looking about for an accomplished man to conduct the education of his natural son, the young Duke of Richmond, at length fixed on Wycherley. The poet, exulting in his good luck, went down to amuse himself at Tunbridge Wells, looked into a bookseller's shop on the Pantiles, and, to his great delight, heard a handsome woman ask for the Plain Dealer, which had just been published. He made acquaintance with the lady, who proved to be the Countess of Drogheda, a gay young widow, with an ample jointure. She was charmed with his person and his wit, and, after a short flirtation, agreed to become his wife. Wycherley seems to have been apprehensive that this connection might not suit well with the King's plans respecting the Duke of Richmond. He accordingly prevailed on the lady to consent to a private marriage. All came out. Charles thought the conduct of Wycherley both disrespectful and disingenuous. Other causes probably assisted to alienate the sovereign from the subject who had lately been so highly favored. Buckingham was now in opposition, and had been committed to the Tower; not, as Mr. Leigh Hunt supposes, on a charge of treason, but by an order of the House of Lords for some expressions which he had used in debate. Wycherley wrote some bad lines in praise of his imprisoned patron, which, if they came to the knowledge of the King, would certainly have made His Majesty very angry. The favor of the court was completely withdrawn from the poet. An amiable woman with a large fortune might indeed have been an ample compensation for the loss. But Lady Drogheda was ill-tempered, imperious, and extravagantly jealous. She had herself been a maid of honor at Whitehall. She well knew in what estimation conjugal fidelity was held among the fine gentlemen there, and watched her town husband as assiduously as Mr. Pinchwife watched his country wife. The unfortunate wit was, indeed, allowed to meet his friends at a tavern opposite to his own house. But on such occasions the windows were always open, in order that her Ladyship, who was posted on the other side of the street, might be satisfied that no woman was of the party.

The death of Lady Drogheda released the poet from this distress; but a series of disasters, in rapid succession, broke down his health, his spirits, and his fortune. His wife meant to leave him a good property, and left him only a lawsuit. His father could not or would not assist him. Wycherley was at length thrown into the Fleet, and languished there during seven years, utterly forgotten, as it should seem, by the gay and lively circle of which he had been a distinguished ornament. In the extremity of his distress he implored the publisher who had been enriched by the sale of his works to lend him twenty pounds, and was refused. His comedies, however, still kept possession of the stage, and drew great audiences which troubled themselves little about the situation of the author. At length James the Second, who had now succeeded to the throne, happened to go to the theatre on an evening when the Plain Dealer was acted. He was pleased by the performance, and touched by the fate of the writer, whom he probably remembered as one of the gayest and handsomest of his brother's courtiers. The King determined to pay Wycherley's debts, and to settle on the unfortunate poet a pension of two hundred pounds a year. This munificence on the part of a prince who was little in the habit of rewarding literary merit, and whose whole soul was devoted to the interests of his church, raises in us a surmise which Mr. Leigh Hunt will, we fear, pronounce very uncharitable. We cannot help suspecting that it was at this time that Wycherley returned to the communion of the Church of Rome. That he did return to the communion of the Church of Rome is certain. The date of his reconversion, as far as we know, has never been mentioned by any biographer. We believe that, if we place it at this time, we do no injustice to the character either of Wycherley or James.

Not long after, old Mr. Wycherley died; and his son, now past the middle of life, came to the family estate. Still, however, he was not at his ease. His embarrassments were great; his property was strictly tied up; and he was on very bad terms with the heir-at-law. He appears to have led, during a long course of years, that most wretched life, the life of a vicious old boy about town. Expensive tastes with little money, and licentious appetites with declining vigor, were the just penance for his early irregularities. A severe illness had produced a singular effect on his intellect. His memory played him pranks stranger than almost any that are to be found in the history of that strange faculty. It seemed to be at once preternaturally strong and preternaturally weak. If a book was read to him before he went to bed, he would wake the next morning with his mind full of the thoughts and expressions which he had heard overnight; and he would write them down, without in the least suspecting that they were not his own. In his verses the same ideas, and even the same words, came over and over again several times in a short composition. His fine person bore the marks of age, sickness, and sorrow; and he mourned for his departed beauty with an effeminate regret. He could not look without a sigh at the portrait which Lely had painted of him when he was only twenty-eight, and often murmured, Quantum mutatus ab illo. He was still nervously anxious about his literary reputation, and not content with the fame which he still possessed as a dramatist, was determined to be renowned as a satirist and an amatory poet. In 1704, after twenty-seven years of silence, he again appeared as an author. He put forth a large folio of miscellaneous verses, which, we believe, has never been reprinted. Some of these pieces had probably circulated through the town in manuscript. For, before the volume appeared, the critics at the coffee-houses very confidently predicted that it would be utterly worthless, and were in consequence bitterly reviled by the poet in an ill-written, foolish, and egotistical preface. The book amply vindicated the most unfavorable prophecies that had been hazarded. The style and versification are beneath criticism; the morals are those of Rochester. For Rochester, indeed, there was some excuse. When his offences against decorum were committed, he was a very young man, misled by a prevailing fashion. Wycherley was sixty-four. He had long outlived the times when libertinism was regarded as essential to the character of a wit and a gentleman. Most of the rising poets, Addison, for example, John Philips, and Rowe, were studious of decency. We can hardly conceive anything more miserable than the figure which the ribald old man makes in the midst of so many sober and well-conducted youths.

In the very year in which this bulky volume of obscene doggerel was published, Wycherley formed an acquaintance of a very singular kind. A little, pale, crooked, sickly, bright-eyed urchin, just turned of sixteen, had written some copies of verses in which discerning judges could detect the promise of future eminence. There was, indeed, as yet nothing very striking or original in the conceptions of the young poet. But he was already skilled in the art of metrical composition. His diction and his music were not those of the great old masters; but that which his ablest contemporaries were laboring to do he already did best. His style was not richly poetical; but it was always neat, compact, and pointed. His verse wanted variety of pause, of swell, and of cadence, but never grated harshly on the ear, or disappointed it by a feeble close. The youth was already free of the company of wits, and was greatly elated at being introduced to the author of the Plain Dealer and the Country Wife.

It is curious to trace the history of the intercourse which took place between Wycherley and Pope, between the representative of the age that was going out and the representative of the age that was coming in, between the friend of Rochester and Buckingham and the friend of Lyttelton and Mansfield. At first the boy was enchanted by the kindness and condescension of so eminent a writer, haunted his door, and followed him about like a spaniel from coffee-house to coffee-house. Letters full of affection, humility, and fulsome flattery were interchanged between the friends. But the first ardor of affection could not last. Pope, though at no time scrupulously delicate in his writings or fastidious as to the morals of his associates, was shocked by the indecency of a rake who, at seventy, was still the representative of the monstrous profligacy of the Restoration. As the youth grew older, as his mind expanded and his fame rose, he appreciated both himself and Wycherley more correctly. He felt a just contempt for the old gentleman's verses, and was at no great pains to conceal his opinion. Wycherley, on the other hand, though blinded by self-love to the imperfections of what he called his poetry, could not but see that there was an immense difference between his young companion's rhymes and his own. He was divided between two feelings. He wished to have the assistance of so skilful a hand to polish his lines; and yet he shrank from the humiliation of being beholden for literary assistance to a lad who might have been his grandson. Pope was willing to give assistance, but was by no means disposed to give assistance and flattery too. He took the trouble to retouch whole reams of feeble stumbling verses, and inserted many vigorous lines which the least skilful reader will distinguish in an instant. But he thought that by these services he acquired a right to express himself in terms which would not, under ordinary circumstances, become one who was addressing a man of four times his age. In one letter, he tells Wycherley that "the worst pieces are such as, to render them very good, would require almost the entire new writing of them." In another, he gives the following account of his corrections: "Though the whole be as short again as at first, there is not one thought omitted but what is a repetition of something in your first volume, or in this very paper; and the versification throughout is, I believe, such as nobody can be shocked at. The repeated permission you give me of dealing freely with you will, I hope, excuse what I have done; for, if I have not spared you when I thought severity would do you a kindness, I have not mangled you where I thought there was no absolute need of amputation." Wycherley continued to return thanks for all this hacking and hewing, which was, indeed, of inestimable service to his compositions. But at last his thanks began to sound very like reproaches. In private, he is said to have described Pope as a person who could not cut out a suit, but who had some skill in turning old coats. In his letters to Pope, while he acknowledged that the versification of the poems had been greatly improved, he spoke of the whole art of versification with scorn, and sneered at those who preferred sound to sense. Pope revenged himself for this outbreak of spleen by return of post. He had in his hands a volume of Wycherley's rhymes, and he wrote to say that this volume was so full of faults that he could not correct it without completely defacing the manuscript. "I am," he said, "equally afraid of sparing you, and of offending you by too impudent a correction." This was more than flesh and blood could bear. Wycherley reclaimed his papers, in a letter in which resentment shows itself plainly through the thin disguise of civility. Pope, glad to be rid of a troublesome and inglorious task, sent back the deposit, and, by way of a parting courtesy, advised the old man to turn his poetry into prose, and assured him that the public would like his thoughts much better without his versification. Thus ended this memorable correspondence.

Wycherley lived some years after the termination of the strange friendship which we have described. The last scene of his life was, perhaps, the most scandalous. Ten days before his death, at seventy-five, he married a young girl merely in order to injure his nephew, an act which proves that neither years, nor adversity, nor what he called his philosophy, nor either of the religions which he had at different times professed, had taught him the rudiments of morality. He died in December, 1715, and lies in the vault under the church of St. Paul in Covent Garden.

His bride soon after married a Captain Shrimpton, who thus became possessed of a large collection of manuscripts. These were sold to a bookseller. They were so full of erasures and interlineations that no printer could decipher them. It was necessary to call in the aid of a professed critic; and Theobald, the editor of Shakespeare, and the hero of the first Dunciad, was employed to ascertain the true reading. In this way a volume of miscellanies in verse and prose was got up for the market. The collection derives all its value from the traces of Pope's hand, which are everywhere discernible.

Of the moral character of Wycherley it can hardly be necessary for us to say more. His fame as a writer rests wholly on his comedies, and chiefly on the last two. Even as a comic writer, he was neither of the best school, nor highest in his school. He was in truth a worse Congreve. His chief merit, like Congreve's, lies in the style of his dialogue. But the wit which lights up the Plain Dealer and the Country Wife is pale and flickering, when compared with the gorgeous blaze which dazzles us almost to blindness in Love for Love and the Way of the World. Like Congreve, and, indeed, even more than Congreve, Wycherley is ready to sacrifice dramatic propriety to the liveliness of his dialogue. The poet speaks out of the mouths of all his dunces and coxcombs, and makes them describe themselves with a good sense and acuteness which puts them on a level with the wits and heroes. We will give two instances, the first which occur to us, from the Country Wife. There are in the world fools who find the society of old friends insipid, and who are always running after new companions. Such a character is a fair subject for comedy. But nothing can be more absurd than to introduce a man of this sort saying to his comrade, "I can deny you nothing: for though I have known thee a great while, never go if I do not love thee as well as a new acquaintance." That town wits, again, have always been rather a heartless class, is true. But none of them, we will answer for it, ever said to a young lady to whom he was making love, "We wits rail and make love often, but to show our parts: as we have no affections, so we have no malice."

Wycherley's plays are said to have been the produce of long and patient labor. The epithet of "slow" was early given to him by Rochester, and was frequently repeated. In truth his mind, unless we are greatly mistaken, was naturally a very meagre soil, and was forced only by great labor and outlay to bear fruit which, after all, was not of the highest flavor. He has scarcely more claim to originality than Terence. It is not too much to say that there is hardly anything of the least value in his plays of which the hint is not to be found elsewhere. The best scenes in the Gentleman Dancing-Master were suggested by Calderon's Maestro de Danzar, not by any means one of the happiest comedies of the great Castilian poet. The Country Wife is borrowed from the École des Maris and the École des Femmes. The groundwork of the Plain Dealer is taken from the Misanthrope of Molière. One whole scene is almost translated from the Critique de l'École des Femmes. Fidelia is Shakespeare's Viola stolen, and marred in the stealing; and the Widow Blackacre, beyond comparison Wycherley's best comic character, is the Countess in Racine's Plaideurs, talking the jargon of English instead of that of French chicane.

The only thing original about Wycherley, the only thing which he could furnish from his own mind in inexhaustible abundance, was profligacy. It is curious to observe how everything that he touched, however pure and noble, took in an instant the color of his own mind. Compare the École des Femmes with the Country Wife. Agnes is a simple and amiable girl, whose heart is indeed full of love, but of love sanctioned by honor, morality, and religion. Her natural talents are great. They have been hidden, and, as it might appear, destroyed by an education elaborately bad. But they are called forth into full energy by a virtuous passion. Her lover, while he adores her beauty, is too honest a man to abuse the confiding tenderness of a creature so charming and inexperienced. Wycherley takes this plot into his hands; and forthwith this sweet and graceful courtship becomes a licentious intrigue of the lowest and least sentimental kind, between an impudent London rake and the idiot wife of a country squire. We will not go into details. In truth, Wycherley's indecency is protected against the critics as a skunk is protected against the hunters. It is safe, because it is too filthy to handle, and too noisome even to approach.

It is the same with the Plain Dealer. How careful has Shakespeare been in Twelfth Night to preserve the dignity and delicacy of Viola under her disguise! Even when wearing a page's doublet and hose, she is never mixed up with any transaction which the most fastidious mind could regard as leaving a stain on her. She is employed by the Duke on an embassy of love to Olivia, but on an embassy of the most honorable kind. Wycherley borrows Viola; and Viola forthwith becomes a pandar of the basest sort. But the character of Manly is the best illustration of our meaning. Molière exhibited in his misanthrope a pure and noble mind, which had been sorely vexed by the sight of perfidy and malevolence, disguised under the forms of politeness. As every extreme naturally generates its contrary, Alceste adopts a standard of good and evil directly opposed to that of the society which surrounds him. Courtesy seems to him a vice; and those stern virtues which are neglected by the fops and coquettes of Paris become too exclusively the objects of his veneration. He is often to blame; he is often ridiculous; but he is always a good man; and the feeling which he inspires is regret that a person so estimable should be so unamiable. Wycherley borrowed Alceste, and turned him—we quote the words of so lenient a critic as Mr. Leigh Hunt—into "a ferocious sensualist, who believed himself as great a rascal as he thought everybody else." The surliness of Molière's hero is copied and caricatured. But the most nauseous libertinism and the most dastardly fraud are substituted for the purity and integrity of the original. And, to make the whole complete, Wycherley does not seem to have been aware that he was not drawing the portrait of an eminently honest man. So depraved was his moral taste that, while he firmly believed that he was producing a picture of virtue too exalted for the commerce of this world, he was really delineating the greatest rascal that is to be found, even in his own writings.

We pass a very severe censure on Wycherley, when we say that it is a relief to turn from him to Congreve. Congreve's writings, indeed, are by no means pure; nor was he, as far as we are able to judge, a warm-hearted or high-minded man. Yet, in coming to him, we feel that the worst is over, that we are one remove further from the Restoration, that we are past the Nadir of national taste and morality.

William Congreve was born in 1670, at Bardsey, in the neighborhood of Leeds. His father, a younger son of a very ancient Staffordshire family, had distinguished himself among the Cavaliers in the Civil War, was set down after the Restoration for the Order of the Royal Oak, and subsequently settled in Ireland, under the patronage of the Earl of Burlington.

Congreve passed his childhood and youth in Ireland. He was sent to school at Kilkenny, and thence went to the University of Dublin. His learning does great honor to his instructors. From his writings it appears, not only that he was well acquainted with Latin literature, but that his knowledge of the Greek poets was such as was not, in his time, common even in a college.

When he had completed his academical studies, he was sent to London to study the law, and was entered of the Middle Temple. He troubled himself, however, very little about pleading or conveyancing, and gave himself up to literature and society. Two kinds of ambition early took possession of his mind, and often pulled it in opposite directions. He was conscious of great fertility of thought and power of ingenious combination. His lively conversation, his polished manners, and his highly respectable connections had obtained for him ready access to the best company. He longed to be a great writer. He longed to be a man of fashion. Either object was within his reach. But could he secure both? Was there not something vulgar in letters, something inconsistent with the easy apathetic graces of a man of the mode? Was it aristocratical to be confounded with creatures who lived in the cocklofts of Grub Street, to bargain with publishers, to hurry printers' devils and be hurried by them, to squabble with managers, to be applauded or hissed by pit, boxes, and galleries? Could he forego the renown of being the first wit of his age? Could he attain that renown without sullying what he valued quite as much, his character for gentility? The history of his life is the history of a conflict between these two impulses. In his youth the desire of literary fame had the mastery; but soon the meaner ambition overpowered the higher, and obtained supreme dominion over his mind.

His first work, a novel of no great value, he published under the assumed name of Cleophil. His second was the Old Bachelor, acted in 1693, a play inferior indeed to his other comedies, but, in its own line, inferior to them alone. The plot is equally destitute of interest and of probability. The characters are either not distinguishable, or are distinguished only by peculiarities of the most glaring kind. But the dialogue is resplendent with wit and eloquence, which indeed are so abundant that the fool comes in for an ample share, and yet preserves a certain colloquial air, a certain indescribable ease, of which Wycherley had given no example, and which Sheridan in vain attempted to imitate. The author, divided between pride and shame,—pride at having written a good play, and shame at having done an ungentlemanlike thing,—pretended that he had merely scribbled a few scenes for his own amusement, and affected to yield unwillingly to the importunities of those who pressed him to try his fortune on the stage. The Old Bachelor was seen in manuscript by Dryden, one of whose best qualities was a hearty and generous admiration for the talents of others. He declared that he had never read such a first play, and lent his services to bring it into a form fit for representation. Nothing was wanting to the success of the piece. It was so cast as to bring into play all the comic talent, and to exhibit on the boards in one view all the beauty, which Drury-Lane Theatre, then the only theatre in London, could assemble. The result was a complete triumph; and the author was gratified with rewards more substantial than the applauses of the pit. Montagu, then a lord of the treasury, immediately gave him a place, and, in a short time, added the reversion of another place of much greater value, which, however, did not become vacant till many years had elapsed.

In 1694 Congreve brought out the Double Dealer, a comedy in which all the powers which had produced the Old Bachelor showed themselves, matured by time and improved by exercise. But the audience was shocked by the characters of Maskwell and Lady Touchwood. And, indeed, there is something strangely revolting in the way in which a group that seems to belong to the house of Laius or of Pelops is introduced into the midst of the Brisks, Froths, Carelesses, and Plyants. The play was unfavorably received. Yet, if the praise of distinguished men could compensate an author for the disapprobation of the multitude, Congreve had no reason to repine. Dryden, in one of the most ingenious, magnificent, and pathetic pieces that he ever wrote, extolled the author of the Double Dealer in terms which now appear extravagantly hyperbolical. Till Congreve came forth,—so ran this exquisite flattery,—the superiority of the poets who preceded the civil wars was acknowledged:—

"Theirs was the giant race before the flood."

Since the return of the Royal house, much art and ability had been exerted, but the old masters had been still unrivalled:—

"Our builders were with want of genius curst.
The second temple was not like the first."

At length a writer had arisen who, just emerging from boyhood, had surpassed the authors of the Knight of the Burning Pestle and of the Silent Woman, and who had only one rival left to contend with:—

"Heaven, that but once was prodigal before,
To Shakespeare gave as much, she could not give him more."

Some lines near the end of the poem are singularly graceful and touching, and sank deep into the heart of Congreve:—

"Already am I worn with cares and age,
And just abandoning the ungrateful stage;
But you, whom every Muse and Grace adorn,
Whom I foresee to better fortune horn,
Be kind to my remains; and, oh, defend
Against your judgment your departed friend.
Let not the insulting foe my fame pursue,
But guard those laurels which descend to you."

The crowd, as usual, gradually came over to the opinion of the men of note; and the Double Dealer was before long quite as much admired, though perhaps never so much liked, as the Old Bachelor.

In 1695 appeared Love for Love, superior both in wit and in scenic effect to either of the preceding plays. It was performed at a new theatre which Betterton and some other actors, disgusted by the treatment which they had received in Drury-Lane, had just opened in a tennis-court near Lincoln's Inn. Scarcely any comedy within the memory of the oldest man had been equally successful. The actors were so elated that they gave Congreve a share in their theatre; and he promised in return to furnish them with a play every year, if his health would permit. Two years passed, however, before he produced the Mourning Bride, a play which, paltry as it is when compared, we do not say, with Lear or Macbeth, but with the best dramas of Massinger and Ford, stands very high among the tragedies of the age in which it was written. To find anything so good we must go twelve years back to Venice Preserved, or six years forward to the Fair Penitent. The noble passage which Johnson, both in writing and in conversation, extolled above any other in the English drama, had suffered greatly in the public estimation from the extravagance of his praise. Had he contented himself with saying that it was finer than anything in the tragedies of Dryden, Otway, Lee, Rowe, Southern, Hughes, and Addison, than anything, in short, that had been written for the stage since the days of Charles the First, he would not have been in the wrong.

The success of the Mourning Bride was even greater than that of Love for Love. Congreve was now allowed to be the first tragic as well as the first comic dramatist of his time; and all this at twenty-seven. We believe that no English writer except Lord Byron has, at so early an age, stood so high in the estimation of his contemporaries.

At this time took place an event which deserves, in our opinion, a very different sort of notice from that which has been bestowed on it by Mr. Leigh Hunt. The nation had now nearly recovered from the demoralizing effect of the Puritan austerity. The gloomy follies of the reign of the saints were but faintly remembered. The evils produced by profaneness and debauchery were recent and glaring. The Court, since the Revolution, had ceased to patronize licentiousness. Mary was strictly pious; and the vices of the cold, stern, and silent William were not obtruded on the public eye. Discountenanced by the government, and falling in the favor of the people, the profligacy of the Restoration still maintained its ground in some parts of society. Its strongholds were the places where men of wit and fashion congregated, and above all, the theatres. At this conjuncture arose a great reformer whom, widely as we differ from him in many important points, we can never mention without respect.

Jeremy Collier was a clergyman of the Church of England, bred at Cambridge. His talents and attainments were such as might have been expected to raise him to the highest honors of his profession. He had an extensive knowledge of books; yet he had mingled much with polite society, and is said not to have wanted either grace or vivacity in conversation. There were few branches of literature to which he had not paid some attention. But ecclesiastical antiquity was his favorite study. In religious opinions he belonged to that section of the Church of England which lies furthest from Geneva and nearest to home. His notions touching Episcopal government, holy orders, the efficacy of the sacraments, the authority of the Fathers, the guilt of schism, the importance of vestments, ceremonies, and solemn days, differed little from those which are now held by Dr. Pusey and Mr. Newman. Towards the close of his life, indeed, Collier took some steps which brought him still nearer to Popery, mixed water with the wine in the Eucharist, made the sign of the cross in confirmation, employed oil in the visitation of the sick, and offered up prayers for the dead. His politics were of a piece with his divinity. He was a Tory of the highest sort, such as in the cant of his age was called a Tantivy. Not even the persecution of the bishops and the spoliation of the universities could shake his steady loyalty. While the Convention was sitting, he wrote with vehemence in defence of the fugitive king, and was in consequence arrested. But his dauntless spirit was not to be so tamed. He refused to take the oaths, renounced all his preferments, and, in a succession of pamphlets written with much violence and with some ability, attempted to excite the nation against its new masters. In 1692 he was again arrested on suspicion of having been concerned in a treasonable plot. So unbending were his principles that his friends could hardly persuade him to let them bail him; and he afterwards expressed his remorse for having been induced thus to acknowledge, by implication, the authority of a usurping government. He was soon in trouble again. Sir John Friend and Sir William Parkins were tried and convicted of high treason for planning the murder of King William. Collier administered spiritual consolation to them, attended them to Tyburn, and, just before they were turned off, laid his hands on their heads, and by the authority which he derived from Christ solemnly absolved them. This scene gave indescribable scandal. Tories joined with Whigs in blaming the conduct of the daring priest. Some acts, it was said, which fall under the definition of treason are such that a good man may, in troubled times, be led into them even by his virtues. It may be necessary for the protection of society to punish such a man. But even in punishing him we consider him as legally rather than morally guilty, and hope that his honest error, though it cannot be pardoned here, will not be counted to him for sin hereafter. But such was not the case of Collier's penitents. They were concerned in a plot for waylaying and butchering in an hour of security, one who, whether he were or were not their king, was at all events their fellow creature. Whether the Jacobite theory about the rights of governments and the duties of subjects were or were not well founded, assassination must always be considered as a great crime. It is condemned even by the maxims of worldly honor and morality. Much more must it be an object of abhorrence to the pure Spouse of Christ. The Church cannot surely, without the saddest and most mournful forbodings, see one of her children who has been guilty of this great wickedness pass into eternity without any sign of repentance. That these traitors had given any sign of repentance was not alleged. It might be that they had privately declared their contrition; and, if so, the minister of religion might be justified in privately assuring them of the Divine forgiveness. But a public remission ought to have been preceded by a public atonement. The regret of these men, if expressed at all, had been expressed in secret. The hands of Collier had been laid on them in the presence of thousands. The inference which his enemies drew from his conduct was that he did not consider the conspiracy against the life of William as sinful. But this inference he very vehemently, and, we doubt not, very sincerely denied.

The storm raged. The bishops put forth a solemn censure of the absolution. The Attorney-General brought the matter before the Court of King's Bench. Collier had now made up his mind not to give bail for his appearance before any court which derived its authority from the usurper. He accordingly absconded and was outlawed. He survived these events about thirty years. The prosecution was not pressed; and he was soon suffered to resume his literary pursuits in quiet. At a later period, many attempts were made to shake his perverse integrity by offers of wealth and dignity, but in vain. When he died, towards the end of the reign of George the First, he was still under the ban of the law.

We shall not be suspected of regarding either the politics or the theology of Collier with partiality; but we believe him to have been as honest and courageous a man as ever lived. We will go further, and say that, though passionate and often wrongheaded, he was a singularly fair controversialist, candid, generous, too high-spirited to take mean advantages even in the most exciting disputes, and pure from all taint of personal malevolence. It must also be admitted that his opinions on ecclesiastical and political affairs, though in themselves absurd and pernicious, eminently qualified him to be the reformer of our lighter literature. The libertinism of the press and of the stage was, as we have said, the effect of a reaction against the Puritan strictness. Profligacy was, like the oak leaf on the twenty-ninth of May, the badge of a cavalier and a high churchman. Decency was associated with conventicles and calves' heads. Grave prelates were too much disposed to wink at the excesses of a body of zealous and able allies who covered Roundheads and Presbyterians with ridicule. If a Whig raised his voice against the impiety and licentiousness of the fashionable writers, his mouth was instantly stopped by the retort, You are one of those who groan at a light quotation from Scripture, and raise estates out of the plunder of the Church, who shudder at a double entendre, and chop off the heads of kings. A Baxter, a Burnet, even a Tillotson, would have done little to purify our literature. But when a man fanatical in the cause of episcopacy, and actually under outlawry for his attachment to hereditary right, came forward as the champion of decency, the battle was already half won.

In 1698 Collier published his Short View of the Profaneness and Immorality of the English Stage, a book which threw the whole literary world into commotion, but which is now much less read than it deserves. The faults of the work, indeed, are neither few nor small. The dissertations on the Greek and Latin drama do not at all help the argument, and, whatever may have been thought of them by the generation which fancied that Christ Church had refuted Bentley, are such as, in the present day, a scholar of very humble pretensions may venture to pronounce boyish, or rather babyish. The censures are not sufficiently discriminating. The authors whom Collier accused had been guilty of such gross sins against decency that he was certain to weaken instead of strengthening his case, by introducing into his charge against them any matter about which there could be the smallest dispute. He was, however, so injudicious as to place among the outrageous offences which he justly arraigned some things which are really quite innocent, and some slight instances of levity which, though not perhaps strictly correct, could easily be paralleled from the works of writers who had rendered great services to morality and religion. Thus he blames Congreve, the number and gravity of whose real transgressions made it quite unnecessary to tax him with any that were not real, for using the words "martyr" and "inspiration" in a light sense; as if an archbishop might not say that a speech was inspired by claret, or that an alderman was a martyr to the gout. Sometimes, again, Collier does not sufficiently distinguish between the dramatist and the persons of the drama. Thus he blames Vanbrugh for putting into Lord Foppington's mouth some contemptuous expressions respecting the church service; though it is obvious that Vanbrugh could not better express reverence than by making Lord Foppington express contempt. There is also throughout the Short View too strong a display of professional feeling. Collier is not content with claiming for his order an immunity from indiscriminate scurrility; he will not allow that, in any case, any word or act of a divine can be a proper subject for ridicule: Nor does he confine this benefit of clergy to the ministers of the Established Church. He extends the privilege to Catholic priests, and, what in him is more surprising, to Dissenting preachers. This, however, is a mere trifle. Imaums, Brahmins, priests of Jupiter, priests of Baal, are all to be held sacred. Dryden is blamed for making the Mufti in Don Sebastian talk nonsense. Lee is called to a severe account for his incivility to Tiresias. But the most curious passage is that in which Collier resents some uncivil reflections thrown by Cassandra, in Dryden's Cleomenes, on the calf Apis and his hierophants. The words "grass-eating, foddered god," words which really are much in the style of several passages in the Old Testament, give as much offence to this Christian divine as they could have given to the priests of Memphis.

But, when all deductions have been made, great merit must be allowed to this work. There is hardly any book of that time from which it would be possible to select specimens of writing so excellent and so various. To compare Collier with Pascal would indeed be absurd. Yet we hardly know where, except in the Provincial Letters, we can find mirth so harmoniously and becomingly blended with solemnity as in the Short View. In truth, all the modes of ridicule, from broad fun to polished and antithetical sarcasm, were at Collier's command. On the other hand, he was complete master of the rhetoric of honest indignation. We scarcely know any volume which contains so many bursts of that peculiar eloquence which comes from the heart and goes to the heart. Indeed the spirit of the book is truly heroic. In order fairly to appreciate it, we must remember the situation in which the writer stood. He was under the frown of power. His name was already a mark for the invectives of one half of the writers of the age, when, in the cause of good taste, good sense, and good morals, he gave battle to the other half. Strong as his political prejudices were, he seems on this occasion to have entirely laid them aside. He has forgotten that he is a Jacobite, and remembers only that he is a citizen and a Christian. Some of his sharpest censures are directed against poetry which had been hailed with delight by the Tory party, and had inflicted a deep wound on the Whigs. It is inspiriting to see how gallantly the solitary outlaw advances to attack enemies, formidable separately, and, it might have been thought, irresistible when combined, distributes his swashing blows right and left among Wycherley, Congreve, and Vanbrugh, treads the wretched D'Urfey down in the dirt beneath his feet, and strikes with all his strength full at the towering crest of Dryden.

The effect produced by the Short View was immense. The nation was on the side of Collier. But it could not be doubted that, in the great host which he had defied, some champion would be found to lift the gauntlet. The general belief was that Dryden would take the field; and all the wits anticipated a sharp contest between two well-paired combatants. The great poet had been singled out in the most marked manner. It was well known that he was deeply hurt, that much smaller provocations had formerly roused him to violent resentment, and that there was no literary weapon, offensive or defensive, of which he was not master. But his conscience smote him; he stood abashed, like the fallen archangel at the rebuke of Zephon,—

"And felt how awful goodness is, and saw
Virtue in her shape how lovely; saw and pined
His loss."

At a later period he mentioned the Short View in the preface to his Fables. He complained, with some asperity, of the harshness with which he had been treated, and urged some matters in mitigation. But, on the whole, he frankly acknowledged that he had been justly reproved. "If," said he, "Mr. Collier be my enemy, let him triumph. If he be my friend, as I have given him no personal occasion to be otherwise, he will be glad of my repentance."

It would have been wise in Congreve to follow his master's example. He was precisely in that situation in which it is madness to attempt a vindication; for his guilt was so clear that no address or eloquence could obtain an acquittal. On the other hand, there were in his case many extenuating circumstances which, if he had acknowledged his error and promised amendment, would have procured his pardon. The most rigid censor could not but make great allowances for the faults into which so young a man had been seduced by evil example, by the luxuriance of a vigorous fancy, and by the inebriating effect of popular applause. The esteem, as well as the admiration, of the public was still within his reach. He might easily have effaced all memory of his transgressions, and have shared with Addison the glory of showing that the most brilliant wit may be the ally of virtue. But, in any case, prudence should have restrained him from encountering Collier. The nonjuror was a man thoroughly fitted by nature, education, and habit for polemical dispute. Congreve's mind, though a mind of no common fertility and vigor, was of a different class. No man understood so well the art of polishing epigrams and repartees into the clearest effulgence, and setting them neatly in easy and familiar dialogue. In this sort of jewelry he attained to a mastery unprecedented and inimitable. But he was altogether rude in the art of controversy; and he had a cause to defend which scarcely any art could have rendered victorious.

The event was such as might have been foreseen. Congreve's answer was a complete failure. He was angry, obscure, and dull. Even the green-room and Will's Coffee-House were compelled to acknowledge that in wit, as well as in argument, the parson had a decided advantage over the poet. Not only was Congreve unable to make any show of a case where he was in the wrong; but he succeeded in putting himself completely in the wrong where he was in the right. Collier had taxed him with profaneness for calling a clergyman Mr. Prig, and for introducing a coachman named Jehu, in allusion to the King of Israel, who was known at a distance by his furious driving. Had there been nothing worse in the Old Bachelor and Double Dealer, Congreve might pass for as pure a writer as Cowper himself, who, in poems revised by so austere a censor as John Newton, calls a fox-hunting squire Nimrod, and gives to a chaplain the disrespectful name of Smug. Congreve might with good effect have appealed to the public whether it might not be fairly presumed that, when such frivolous charges were made, there were no very serious charges to make. Instead of doing this, he pretended that he meant no allusion to the Bible by the name of Jehu, and no reflection by the name of Prig. Strange, that a man of such parts should, in order to defend himself against imputations which nobody could regard as important, tell untruths which it was certain that nobody would believe!

One of the pleas which Congreve set up for himself and his brethren was that, though they might be guilty of a little levity here and there, they were careful to inculcate a moral, packed close into two or three lines, at the end of every play. Had the fact been as he stated it, the defence would be worth very little. For no man acquainted with human nature could think that a sententious couplet would undo all the mischief that five profligate acts had done. But it would have been wise in Congreve to have looked again at his own comedies before he used this argument. Collier did so, and found that the moral of the Old Bachelor, the grave apophthegm which is to be a set-off against all the libertinism of the piece, is contained in the following triplet:—

"What rugged ways attend the noon of life!
Our sun declines, and with what anxious strife,
What pain, we tug that galling load—a wife."

"Love for Love," says Collier, "may have a somewhat better farewell, but it would do a man little service should he remember it to his dying day:"—

"The miracle to-day is, that we find
A lover true, not that a woman's kind."

Collier's reply was severe and triumphant. One of his repartees we will quote, not as a favorable specimen of his manner, but because it was called forth by Congreve's characteristic affectation. The poet spoke of the Old Bachelor as a trifle to which he attached no value, and which had become public by a sort of accident. "I wrote it," he said, "to amuse myself in a slow recovery from a fit of sickness." "What his disease was," replied Collier, "I am not to inquire: but it must be a very ill one to be worse than the remedy."

All that Congreve gained by coming forward on this occasion was that he completely deprived himself of the excuse which he might with justice have pleaded for his early offences. "Why," asked Collier, "should the man laugh at the mischief of the boy, and make the disorders of his nonage his own, by an after approbation?"

Congreve was not Collier's only opponent. Vanbrugh, Dennis, and Settle took the field. And, from a passage in a contemporary satire, we are inclined to think that among the answers to the Short View was one written, or supposed to be written, by Wycherley. The victory remained with Collier. A great and rapid reform in almost all the departments of our lighter literature was the effect of his labors. A new race of wits and poets arose, who generally treated with reverence the great ties which bind society together, and whose very indecencies were decent when compared with those of the school which flourished during the last forty years of the seventeenth century.

This controversy probably prevented Congreve from fulfilling the engagements into which he had entered with the actors. It was not till 1700 that he produced the Way of the World, the most deeply meditated and the most brilliantly written of all his works. It wants, perhaps, the constant movement, the effervescence of animal spirits, which we find in Love for Love. But the hysterical rants of Lady Wishfort, the meeting of Witwould and his brother, the country knight's courtship and his subsequent revel, and, above all, the chase and surrender of Millamant, are superior to anything that is to be found in the whole range of English comedy from the civil war downwards. It is quite inexplicable to us that this play should have failed on the stage. Yet so it was; and the author, already sore with the wounds which Collier had inflicted, was galled past endurance by this new stroke. He resolved never again to expose himself to the rudeness of a tasteless audience, and took leave of the theatre forever.

He lived twenty-eight years longer, without adding to the high literary reputation which he had attained. He read much while he retained his eyesight, and now and then wrote a short essay, or put an idle tale into verse; but he appears never to have planned any considerable work. The miscellaneous pieces which he published in 1710 are of little value, and have long been forgotten.

The stock of fame which he had acquired by his comedies was sufficient, assisted by the graces of his manner and conversation, to secure for him a high place in the estimation of the world. During the winter he lived among the most distinguished and agreeable people in London. His summers were passed at the splendid country-seats of ministers and peers. Literary envy and political faction, which in that age respected nothing else, respected his repose. He professed to be one of the party of which his patron Montagu, now Lord Halifax, was the head. But he had civil words and small good offices for men of every shade of opinion. And men of every shade of opinion spoke well of him in return.

His means were for a long time scanty. The place which he had in possession barely enabled him to live with comfort. And, when the Tories came into power, some thought that he would lose even this moderate provision. But Harley, who was by no means disposed to adopt the exterminating policy of the October club, and who, with all his faults of understanding and temper, had a sincere kindness for men of genius, reassured the anxious poet by quoting very gracefully and happily the lines of Virgil,—

"Non obtusa adeo gestamus pectora Pœni,
Nec tam aversus equos Tyria Sol jungit ab urbe."

The indulgence with which Congreve was treated by the Tories was not purchased by any concession on his part which could justly offend the Whigs. It was his rare good fortune to share the triumph of his friends without having shared their proscription. When the House of Hanover came to the throne, he partook largely of the prosperity of those with whom he was connected. The reversion to which he had been nominated twenty years before fell in. He was made secretary to the island of Jamaica; and his whole income amounted to twelve hundred a year, a fortune which, for a single man, was in that age not only easy, but splendid. He continued, however, to practise the frugality which he had learned when he could scarce spare, as Swift tells us, a shilling to pay the chairmen who carried him to Lord Halifax's. Though he had nobody to save for, he laid up at least as much as he spent.

The infirmities of age came early upon him. His habits had been intemperate; he suffered much from gout; and, when confined to his chamber, he had no longer the solace of literature. Blindness, the most cruel misfortune that can befall the lonely student, made his books useless to him. He was thrown on society for all his amusement; and in society his good breeding and vivacity made him always welcome.

By the rising men of letters he was considered not as a rival, but as a classic. He had left their arena; he never measured his strength with them; and he was always loud in applause of their exertions. They could, therefore, entertain no jealousy of him, and thought no more of detracting from his fame than of carping at the great men who had been lying a hundred years in Poets' Corner. Even the inmates of Grub Street, even the heroes of the Dunciad, were for once just to living merit. There can be no stronger illustration of the estimation in which Congreve was held than the fact that the English Iliad, a work which appeared with more splendid auspices than any other in our language, was dedicated to him. There was not a duke in the kingdom who would not have been proud of such a compliment. Dr. Johnson expresses great admiration for the independence of spirit which Pope showed on this occasion. "He passed over peers and statesmen to inscribe his Iliad to Congreve, with a magnanimity of which the praise had been complete, had his friend's virtue been equal to his wit. Why he was chosen for so great an honor, it is not now possible to know." It is certainly impossible to know; yet we think it is possible to guess. The translation of the Iliad had been zealously befriended by men of all political opinions. The poet who, at an early age, had been raised to affluence by the emulous liberality of Whigs and Tories, could not with propriety inscribe to a chief of either party a work which had been munificently patronized by both. It was necessary to find some person who was at once eminent and neutral. It was therefore necessary to pass over peers and statesmen. Congreve had a high name in letters. He had a high name in aristocratic circles. He lived on terms of civility with men of all parties. By a courtesy paid to him, neither the ministers nor the leaders of the opposition could be offended.

The singular affectation which had from the first been characteristic of Congreve grew stronger and stronger as he advanced in life. At last it became disagreeable to him to hear his own comedies praised. Voltaire, whose soul was burned up by the raging desire for literary renown, was half puzzled and half disgusted by what he saw, during his visit to England, of this extraordinary whim. Congreve disclaimed the character of a poet, declared that his plays were trifles produced in an idle hour, and begged that Voltaire would consider him merely as a gentleman. "If you had been merely a gentleman," said Voltaire, "I should not have come to see you."

Congreve was not a man of warm affections. Domestic ties he had none; and in the temporary connections which he formed with a succession of beauties from the green-room his heart does not appear to have been interested. Of all his attachments that to Mrs. Bracegirdle lasted the longest and was the most celebrated. This charming actress, who was, during many years, the idol of all London, whose face caused the fatal broil in which Mountfort fell, and for which Lord Mohun was tried by the peers, and to whom the Earl of Scarsdale was said to have made honorable addresses, had conducted herself, in very trying circumstances, with extraordinary discretion. Congreve at length became her confidential friend. They constantly rode out together and dined together. Some people said that she was his mistress, and others that she would soon be his wife. He was at last drawn away from her by the influence of a wealthier and haughtier beauty. Henrietta, daughter of the great Marlborough, and Countess of Godolphin, had, on her father's death, succeeded to his dukedom, and to the greater part of his immense property. Her husband was an insignificant man, of whom Lord Chesterfield said that he came to the House of Peers only to sleep, and that he might as well sleep on the right as on the left of the woolsack. Between the Duchess and Congreve sprang up a most eccentric friendship. He had a seat every day at her table, and assisted in the direction of her concerts. That malignant old beldame, the Dowager Duchess Sarah, who had quarrelled with her daughter as she had quarrelled with everybody else, affected to suspect that there was something wrong. But the world in general appears to have thought that a great lady might, without any imputation on her character, pay marked attention to a man of eminent genius who was near sixty years old, who was still older in appearance and in constitution, who was confined to his chair by gout, and who was unable to read from blindness.

In the summer of 1728, Congreve was ordered to try the Bath waters. During his excursion he was overturned in his chariot, and received some severe internal injury from which he never recovered. He came back to London in a dangerous state, complained constantly of a pain in his side, and continued to sink, till in the following January he expired.

He left ten thousand pounds, saved out of the emoluments of his lucrative places. Johnson says that this money ought to have gone to the Congreve family, which was then in great distress. Dr. Young and Mr. Leigh Hunt, two gentlemen who seldom agree with each other, but with whom, on this occasion, we are happy to agree, think that it ought to have gone to Mrs. Bracegirdle. Congreve bequeathed two hundred pounds to Mrs. Bracegirdle, and an equal sum to a certain Mrs. Jellat; but the bulk of his accumulations went to the Duchess of Marlborough, in whose immense wealth such a legacy was as a drop in the bucket. It might have raised the fallen fortunes of a Staffordshire squire; it might have enabled a retired actress to enjoy every comfort, and, in her sense, every luxury; but it was hardly sufficient to defray the Duchess's establishment for three months.

The great lady buried her friend with a pomp seldom seen at the funerals of poets. The corpse lay in state under the ancient roof of the Jerusalem Chamber, and was interred in Westminster Abbey. The pall was borne by the Duke of Bridgewater, Lord Cobham, the Earl of Wilmington, who had been Speaker, and was afterwards First Lord of the Treasury, and other men of high consideration. Her Grace laid out her friend's bequest in a superb diamond necklace, which she wore in honor of him, and, if report is to be believed, showed her regard in ways much more extraordinary. It is said that a statue of him in ivory, which moved by clockwork, was placed daily at her table, that she had a wax doll made in imitation of him, and that the feet of the doll were regularly blistered and anointed by the doctors, as poor Congreve's feet had been when he suffered from the gout. A monument was erected to the poet in Westminster Abbey, with an inscription written by the Duchess; and Lord Cobham honored him with a cenotaph, which seems to us, though that is a bold word, the ugliest and most absurd of the buildings at Stowe.

We have said that Wycherley was a worse Congreve. There was, indeed, a remarkable analogy between the writings and lives of these two men. Both were gentleman liberally educated. Both led town lives, and knew human nature only as it appears between Hyde Park and the Tower. Both were men of wit. Neither had much imagination. Both at an early age produced lively and profligate comedies. Both retired from the field while still in early manhood, and owed to their youthful achievements in literature whatever consideration they enjoyed in later life. Both, after they had ceased to write for the stage, published volumes of miscellanies which did little credit either to their talents or to their morals. Both, during their declining years, hung loose upon society; and both, in their last moments, made eccentric and unjustifiable dispositions of their estates.

But in every point Congreve maintained his superiority to Wycherley. Wycherley had wit; but the wit of Congreve far outshines that of every comic writer, except Sheridan, who has arisen within the last two centuries. Congreve had not, in a large measure, the poetical faculty; but compared with Wycherley he might be called a great poet. Wycherley had some knowledge of books; but Congreve was a man of real learning. Congreve's offences against decorum, though highly culpable, were not so gross as those of Wycherley; nor did Congreve, like Wycherley, exhibit to the world the deplorable spectacle of a licentious dotage. Congreve died in the enjoyment of high consideration; Wycherley forgotten or despised. Congreve's will was absurd and capricious; but Wycherley's last actions appear to have been prompted by obdurate malignity.

Here, at least for the present, we must stop. Vanbrugh and Farquhar are not men to be hastily dismissed, and we have not left ourselves space to do them justice.

FOOTNOTES:

[2] The Dramatic Works of Wycherley, Congreve, Vanbrugh, and Farquhar, with Biographical and Critical Notices. By Leigh Hunt. 8vo. London: 1840.

[3] Mr. Leigh Hunt supposes that the battle at which Wycherley was present was that which the Duke of York gained over Opdam, in 1665. We believe that it was one of the battles between Rupert and De Ruyter, in 1673.

The point is of no importance; and there cannot be said to be much evidence either way. We offer, however, to Mr. Leigh Hunt's consideration three arguments, of no great weight certainly, yet such as ought, we think, to prevail in the absence of better. First, it is not very likely that a young Templar, quite unknown in the world,—and Wycherley was such in 1665,—should have quitted his chambers to go to sea. On the other hand, it would be in the regular course of things, that, when a courtier and an equerry, he should offer his services. Secondly, his verses appear to have been written after a drawn battle, like those of 1673, and not after a complete victory, like that of 1605. Thirdly, in the epilogue to the Gentleman Dancing-Master, written in 1673, he says that "all gentlemen must pack to sea;" an expression which makes it probable that he did not himself mean to stay behind.

LORD HOLLAND[4]

The Edinburgh Review, July, 1841

Many reasons make it impossible for us to lay before our readers, at the present moment, a complete view of the character and public career of the late Lord Holland. But we feel that we have already deferred too long the duty of paying some tribute to his memory. We feel that it is more becoming to bring without further delay an offering, though intrinsically of little value, than to leave his tomb longer without some token of our reverence and love.

We shall say very little of the book which lies on our table. And yet it is a book which, even if it had been the work of a less distinguished man, or had appeared under circumstances less interesting, would have well repaid an attentive perusal. It is valuable, both as a record of principles and as a model of composition. We find in it all the great maxims which, during more than forty years, guided Lord Holland's public conduct, and the chief reasons on which those maxims rest, condensed into the smallest possible space, and set forth with admirable perspicuity, dignity, and precision. To his opinions on foreign policy we for the most part cordially assent; but now and then we are inclined to think them imprudently generous. We could not have signed the protest against the detention of Napoleon. The Protest respecting the course which England pursued at the Congress of Verona, though it contains much that is excellent, contains also positions which, we are inclined to think, Lord Holland would, at a later period, have admitted to be unsound. But to all his doctrines on constitutional questions we give our hearty approbation; and we firmly believe that no British Government has ever deviated from that line of internal policy which he has traced, without detriment to the public.

We will give, as a specimen of this little volume, a single passage, in which a chief article of the political creed of the Whigs is stated and explained, with singular clearness, force, and brevity. Our readers will remember that, in 1825, the Catholic Association raised the cry of emancipation with most formidable effect. The Tories acted after their kind. Instead of removing the grievance they tried to put down the agitation, and brought in a law, apparently sharp and stringent, but in truth utterly impotent, for restraining the right of petition. Lord Holland's Protest on that occasion is excellent.

"We are," says he, "well aware that the privileges of the people, the rights of free discussion, and the spirit and letter of our popular institutions must render—and they are intended to render—the continuance of an extensive grievance, and of the dissatisfaction consequent thereupon, dangerous to the tranquillity of the country, and ultimately subversive of the authority of the state. Experience and theory alike forbid us to deny that effect of a free constitution; a sense of justice and a love of liberty equally deter us from lamenting it. But we have always been taught to look for the remedy of such disorders in the redress of the grievances which justify them, and in the removal of the dissatisfaction from which they flow—not in restraints on ancient privileges, not in inroads on the right of public discussion, nor in violations of the principles of a free government. If, therefore, the legal method of seeking redress, which has been resorted to by persons laboring under grievous disabilities, be fraught with immediate or remote danger to the state, we draw from that circumstance a conclusion long since foretold by great authority—namely, that the British constitution, and large exclusions, cannot subsist together; that the constitution must destroy them, or they will destroy the constitution."

It was not, however, of this little book, valuable and interesting as it is, but of the author, that we meant to speak; and we will try to do so with calmness and impartiality.

In order to fully appreciate the character of Lord Holland, it is necessary to go far back into the history of his family; for he had inherited something more than a coronet and an estate. To the house of which he was the head belongs one distinction which we believe to be without a parallel in our annals. During more than a century, there has never been a time at which a Fox has not stood in a prominent station among public men. Scarcely had the checkered career of the first Lord Holland closed, when his son, Charles, rose to the head of the Opposition, and to the first rank among English debaters. And before Charles was borne to Westminster Abbey a third Fox had already become one of the most conspicuous politicians in the kingdom.

It is impossible not to be struck by the strong family likeness which, in spite of diversities arising from education and position, appears in these three distinguished persons. In their faces and figures there was a resemblance, such as is common enough in novels, where one picture is good for ten generations, but such as in real life is seldom found. The ample person, the massy and thoughtful forehead, the large eyebrows, the full cheek and lip, the expression, so singularly compounded of sense, humor, courage, openness, a strong will and a sweet temper, were common to all. But the features of the founder of the house, as the pencil of Reynolds and the chisel of Nollekens have handed them down to us, were disagreeably harsh and exaggerated. In his descendants the aspect was preserved, but it was softened, till it became, in the late lord, the most gracious and interesting countenance that was ever lighted up by the mingled lustre of intelligence and benevolence.

As it was with the faces of the men of this noble family, so was it also with their minds. Nature had done much for them all. She had moulded them all of that clay of which she is most sparing. To all she had given strong reason and sharp wit, a quick relish for every physical and intellectual enjoyment, constitutional intrepidity, and that frankness by which constitutional intrepidity is generally accompanied, spirits which nothing could depress, tempers easy, generous, and placable, and that genial courtesy which has its seat in the heart, and of which artificial politeness is only a faint and cold imitation. Such a disposition is the richest inheritance that ever was entailed on any family.

But training and situation greatly modified the fine qualities which nature lavished with such profusion on three generations of the house of Fox. The first Lord Holland was a needy political adventurer. He entered public life at a time when the standard of integrity among statesmen was low. He started as the adherent of a minister who had indeed many titles to respect, who possessed eminent talents both for administration and for debate, who understood the public interest well, and who meant fairly by the country, but who had seen so much perfidy and meanness that he had become skeptical as to the existence of probity. Weary of the cant of patriotism, Walpole had learned to talk a cant of a different kind. Disgusted by that sort of hypocrisy which is at least a homage to virtue, he was too much in the habit of practising the less respectable hypocrisy which ostentatiously displays, and sometimes even simulates vice. To Walpole Fox attached himself, politically and personally, with the ardor which belonged to his temperament. And it is not to be denied that in the school of Walpole he contracted faults which destroyed the value of his many great endowments. He raised himself, indeed, to the first consideration in the House of Commons; he became a consummate master of the art of debate; he attained honors and immense wealth; but the public esteem and confidence were withheld from him. His private friends, indeed, justly extolled his generosity and good-nature. They maintained that in those parts of his conduct which they could least defend there was nothing sordid, and that, if he was misled, he was misled by amiable feelings, by a desire to serve his friends, and by anxious tenderness for his children. But by the nation he was regarded as a man of insatiable rapacity and desperate ambition; as a man ready to adopt, without scruple, the most immoral and the most unconstitutional manners; as a man perfectly fitted, by all his opinions and feelings, for the work of managing the Parliament by means of secret-service money, and of keeping down the people with the bayonet. Many of his contemporaries had a morality quite as lax as his: but very few among them had his talents, and none had his hardihood and energy. He could not, like Sandys and Doddington, find safety in contempt. He therefore became an object of such general aversion as no statesman since the fall of Strafford has incurred, of such general aversion as was probably never in any country incurred by a man of so kind and cordial a disposition. A weak mind would have sunk under such a load of unpopularity. But that resolute spirit seemed to derive new firmness from the public hatred. The only effect which reproaches appeared to produce on him was to sour, in some degree, his naturally sweet temper. The last acts of his public life were marked, not only by that audacity which he had derived from nature, not only by that immorality which he had learned in the school of Walpole, but by a harshness which almost amounted to cruelty, and which had never been supposed to belong to his character. His severity increased the unpopularity from which it had sprung. The well-known lampoon of Gray may serve as a specimen of the feeling of the country. All the images are taken from shipwrecks, quicksands, and cormorants. Lord Holland is represented as complaining that the cowardice of his accomplices had prevented him from putting down the free spirit of the city of London by sword and fire, and as pining for the time when birds of prey should make their nests in Westminster Abbey, and unclean beasts burrow in St. Paul's.

Within a few months after the death of this remarkable man, his second son Charles appeared at the head of the party opposed to the American War. Charles had inherited the bodily and mental constitution of his father, and had been much, far too much, under his father's influence. It was indeed impossible that a son of so affectionate and noble a nature should not have been warmly attached to a parent who possessed many fine qualities, and who carried his indulgence and liberality towards his children even to a culpable extent. Charles saw that the person to whom he was bound by the strongest ties was, in the highest degree, odious to the nation; and the effect was what might have been expected from the strong passions and constitutional boldness of so high-spirited a youth. He cast in his lot with his father, and took, while still a boy, a deep part in the most unjustifiable and unpopular measures that had been adopted since the reign of James the Second. In the debates on the Middlesex election, he distinguished himself, not only by his precocious powers of eloquence, but by the vehement and scornful manner in which he bade defiance to public opinion. He was at that time regarded as a man likely to be the most formidable champion of arbitrary government that had appeared since the Revolution, to be a Bute with far greater powers, a Mansfield with far greater courage. Happily his father's death liberated him early from the pernicious influence by which he had been misled. His mind expanded. His range of observation became wider. His genius broke through early prejudices. His natural benevolence and magnanimity had fair play. In a very short time he appeared in a situation worthy of his understanding and of his heart. From a family whose name was associated in the public mind with tyranny and corruption, from a party of which the theory and the practice were equally servile, from the midst of the Luttrells, the Dysons, the Barringtons, came forth the greatest parliamentary defender of civil and religious liberty.

The late Lord Holland succeeded to the talents and to the fine natural dispositions of his house. But his situation was very different from that of the two eminent men of whom we have spoken. In some important respects it was better, in some it was worse than theirs. He had one great advantage over them. He received a good political education. The first lord was educated by Sir Robert Walpole. Mr. Fox was educated by his father. The late lord was educated by Mr. Fox. The pernicious maxims early imbibed by the first Lord Holland made his great talents useless, and worse than useless, to the state. The pernicious maxims early imbibed by Mr. Fox led him, at the commencement of his public life, into great faults which, though afterwards nobly expiated, were never forgotten. To the very end of his career, small men, when they had nothing else to say in defence of their own tyranny, bigotry, and imbecility, could always raise a cheer by some paltry taunt about the election of Colonel Luttrell, the imprisonment of the lord mayor, and other measures in which the great Whig leader had borne a part at the age of one or two and twenty. On Lord Holland no such slur could be thrown. Those who most dissent from his opinions must acknowledge that a public life more consistent is not to be found in our annals. Every part of it is in perfect harmony with every other part; and the whole is in perfect harmony with the great principles of toleration and civil freedom. This rare felicity is in a great measure to be attributed to the influence of Mr. Fox. Lord Holland, as was natural in a person of his talents and expectations, began at a very early age to take the keenest interest in politics, and Mr. Fox found the greatest pleasure in forming the mind of so hopeful a pupil. They corresponded largely on political subjects when the young lord was only sixteen; and their friendship and mutual confidence continued to the day of that mournful separation at Chiswick. Under such training such a man as Lord Holland was in no danger of falling into those faults which threw a dark shade over the whole career of his grandfather, and from which the youth of his uncle was not wholly free.

On the other hand, the late Lord Holland, as compared with his grandfather and his uncle, labored under one great disadvantage. They were members of the House of Commons. He became a Peer while still an infant. When he entered public life, the House of Lords was a very small and a very decorous assembly. The minority to which he belonged was scarcely able to muster five or six votes on the most important nights, when eighty or ninety lords were present. Debate had accordingly become a mere form, as it was in the Irish House of Peers before the Union. This was a great misfortune to a man like Lord Holland. It was not by occasionally addressing fifteen or twenty solemn and unfriendly auditors, that his grandfather and his uncle attained their unrivalled parliamentary skill. The former had learned his art in "the great Walpolean battles," on nights when Onslow was in the chair seventeen hours without intermission, when the thick ranks on both sides kept unbroken order till long after the winter sun had risen upon them, when the blind were led out by the hand into the lobby and the paralytic laid down in their bedclothes on the benches. The powers of Charles Fox were, from the first, exercised in conflicts not less exciting. The great talents of the late Lord Holland had no such advantage. This was the more unfortunate, because the peculiar species of eloquence which belonged to him in common with his family required much practice to develop it. With strong sense, and the greatest readiness of wit, a certain tendency to hesitation was hereditary in the line of Fox. This hesitation arose, not from the poverty, but from the wealth of their vocabulary. They paused, not from the difficulty of finding one expression, but from the difficulty of choosing between several. It was only by slow degrees and constant exercise that the first Lord Holland and his son overcame the defect. Indeed neither of them overcame it completely.

In statement, the late Lord Holland was not successful; his chief excellence lay in reply. He had the quick eye of his house for the unsound parts of an argument, and a great felicity in exposing them. He was decidedly more distinguished in debate than any peer of his time who had not sat in the House of Commons. Nay, to find his equal among persons similarly situated, we must go back eighty years to Earl Granville. For Mansfield, Thurlow, Loughborough, Grey, Grenville, Brougham, Plunkett, and other eminent men, living and dead, whom we will not stop to enumerate, carried to the Upper House an eloquence formed and matured in the Lower. The opinion of the most discerning judges was that Lord Holland's oratorical performances, though sometimes most successful, afforded no fair measure of his oratorical powers, and that, in an assembly of which the debates were frequent and animated, he would have attained a very high order of excellence. It was, indeed, impossible to listen to his conversation without seeing that he was born a debater. To him, as to his uncle, the exercise of the mind in discussion was a positive pleasure. With the greatest good nature and good breeding, he was the very opposite to an assenter. The word "disputatious" is generally used as a word of reproach; but we can express our meaning only by saying that Lord Holland was most courteously and pleasantly disputatious. In truth, his quickness in discovering and apprehending distinctions and analogies was such as a veteran judge might envy. The lawyers of the Duchy of Lancaster were astonished to find in an unprofessional man so strong a relish for the esoteric parts of their science, and complained that as soon as they had split a hair, Lord Holland proceeded to split the filaments into filaments still finer. In a mind less happily constituted, there might have been a risk that this turn for subtilty would have produced serious evil. But in the heart and understanding of Lord Holland there was ample security against all such danger. He was not a man to be the dupe of his own ingenuity. He put his logic to its proper use; and in him the dialectician was always subordinate to the statesman.

His political life is written in the chronicles of his country. Perhaps, as we have already intimated, his opinions on two or three great questions of foreign policy were open to just objection. Yet even his errors, if he erred, were amiable and respectable. We are not sure that we do not love and admire him the more because he was now and then seduced from what we regard as a wise policy by sympathy with the oppressed, by generosity towards the fallen, by a philanthropy so enlarged that it took in all nations, by love of peace,—a love which in him was second only to the love of freedom,—and by the magnanimous credulity of a mind which was as incapable of suspecting as of devising mischief.

To his views on questions of domestic policy the voice of his countrymen does ample justice. They revere the memory of the man who was, during forty years, the constant protector of all oppressed races and persecuted sects; of the man whom neither the prejudices nor the interests belonging to his station could seduce from the path of right; of the noble, who in every great crisis cast in his lot with the commons; of the planter, who made manful war on the slave trade; of the landowner, whose whole heart was in the struggle against the corn-laws.

We have hitherto touched almost exclusively on those parts of Lord Holland's character which were open to the observation of millions. How shall we express the feelings with which his memory is cherished by those who were honored with his friendship? Or in what language shall we speak of that house, once celebrated for its rare attractions to the furthest ends of the civilized world, and now silent and desolate as the grave? To that house, a hundred and twenty years ago, a poet addressed those tender and graceful lines, which have now acquired a new meaning not less sad than that which they originally bore.

"Thou hill, whose brow the antique structures grace,
Reared by bold chiefs of Warwick's noble race,
Why, once so loved, whene'er thy bower appears,
O'er my dim eyeballs glance the sudden tears?
How sweet were once thy prospects fresh and fair,
Thy sloping walks and unpolluted air?
How sweet the glooms beneath thine aged trees,
Thy noon-tide shadow and thine evening breeze!
His image thy forsaken bowers restore;
Thy walks and airy prospects charm no more;
No more the summer in thy glooms allayed,
Thine evening breezes, and thy noon-day shade."

Yet a few years, and the shades and structures may follow their illustrious masters. The wonderful city which, ancient and gigantic as it is, still continues to grow as fast as a young town of logwood by a water-privilege in Michigan, may soon displace those turrets and gardens which are associated with so much that is interesting and noble, with the courtly magnificence of Rich, with the loves of Ormond, with the counsels of Cromwell, with the death of Addison. The time is coming when, perhaps, a few old men, the last survivors of our generation, will in vain seek, amidst new streets, and squares, and railway stations, for the site of that dwelling which was in their youth the favorite resort of wits and beauties, of painters and poets, of scholars, philosophers, and statesmen. They will then remember, with strange tenderness, many objects once familiar to them, the avenue and the terrace, the busts and the paintings, the carving, the grotesque gilding, and the enigmatical mottoes. With peculiar fondness they will recall that venerable chamber, in which all the antique gravity of a college library was so singularly blended with all that female grace and wit could devise to embellish a drawing-room. They will recollect, not unmoved, those shelves loaded with the varied learning of many lands and many ages, and those portraits in which were preserved the features of the best and wisest Englishmen of two generations. They will recollect how many men who have guided the politics of Europe, who have moved great assemblies by reason and eloquence, who have put life into bronze and canvas, or who have left to posterity things so written as it shall not willingly let them die, were there mixed with all that was loveliest and gayest in the society of the most splendid of capitals. They will remember the peculiar character which belonged to that circle, in which every talent and accomplishment, every art and science, had its place. They will remember how the last debate was discussed in one corner, and the last comedy of Scribe in another; while Wilkie gazed with modest admiration on Sir Joshua's Baretti; while Mackintosh turned over Thomas Aquinas to verify a quotation; while Talleyrand related his conversations with Barras at the Luxembourg, or his ride with Lannes over the field of Austerlitz. They will remember, above all, the grace, and the kindness, far more admirable than grace, with which the princely hospitality of that ancient mansion was dispensed. They will remember the venerable and benignant countenance and the cordial voice of him who bade them welcome. They will remember that temper which years of pain, of sickness, of lameness, of confinement, seemed only to make sweeter and sweeter, and that frank politeness, which at once relieved all the embarrassment of the youngest and most timid writer or artist, who found himself for the first time among ambassadors and earls. They will remember that constant flow of conversation, so natural, so animated, so various, so rich with observation and anecdote; that wit which never gave a wound; that exquisite mimicry which ennobled, instead of degrading; that goodness of heart which appeared in every look and accent, and gave additional value to every talent and acquirement. They will remember, too, that he whose name they hold in reverence was not less distinguished by the inflexible uprightness of his political conduct than by his loving disposition and his winning manners. They will remember that in the last lines which he traced, he expressed his joy that he had done nothing unworthy of the friend of Fox and Grey; and they will have reason to feel similar joy if, in looking back on many troubled years, they cannot accuse themselves of having done anything unworthy of men who were distinguished by the friendship of Lord Holland.

FOOTNOTES:

[4] The Opinions of Lord Holland, as recorded in the Journals of the House of Lords, from 1797 to 1841. Collected and edited by D. C. Moylan, of Lincoln's Inn, Barrister-at-Law. 8vo. London: 1841.

WARREN HASTINGS[5]

The Edinburgh Review, October, 1841

We are inclined to think that we shall best meet the wishes of our readers if, instead of minutely examining this book, we attempt to give, in a way necessarily hasty and imperfect, our own view of the life and character of Mr. Hastings. Our feeling towards him is not exactly that of the House of Commons which impeached him in 1787; neither is it that of the House of Commons which uncovered and stood up to receive him in 1813. He had great qualities, and he rendered great services to the state. But to represent him as a man of stainless virtue is to make him ridiculous; and from a regard for his memory, if from no other feeling, his friends would have done well to lend no countenance to such adulation. We believe that, if he were now living, he would have sufficient judgment and sufficient greatness of mind to wish to be shown as he was. He must have known that there were dark spots on his fame. He might also have felt with pride that the splendor of his fame would bear many spots. He would have wished posterity to have a likeness of him, though an unfavorable likeness, rather than a daub at once insipid and unnatural, resembling neither him nor anybody else. "Paint me as I am," said Oliver Cromwell, while sitting to young Lely. "If you leave out the scars and wrinkles, I will not pay you a shilling." Even in such a trifle, the great Protector showed both his good sense and his magnanimity. He did not wish all that was characteristic in his countenance to be lost, in the vain attempt to give him the regular features and smooth blooming cheeks of the curl-pated minions of James the First. He was content that his face should go forth marked with all the blemishes which had been put on it by time, by war, by sleepless nights, by anxiety, perhaps by remorse; but with valor, policy, authority, ind public care written in all its princely lines. If men truly great knew their own interest, it is thus that they would wish their minds to be portrayed.

Warren Hastings sprang from an ancient and illustrious race. It has been affirmed that his pedigree can be traced back to the great Danish sea-king, whose sails were long the terror of both coasts of the British Channel, and who, after many fierce and doubtful struggles, yielded at last to the valor and genius of Alfred. But the undoubted splendor of the line of Hastings needs no illustration from fable. One branch of that line wore, in the fourteenth century, the coronet of Pembroke. From another branch sprang the renowned Chamberlain, the faithful adherent of the White Rose, whose fate has furnished so striking a theme both to poets and to historians. His family received from the Tudors the earldom of Huntingdon, which, after long dispossession, was regained in our time by a series of events scarcely paralleled in romance.

The lords of the manor of Daylesford, in Worcestershire, claimed to be considered as the heads of this distinguished family. The main stock, indeed, prospered less than some of the younger shoots. But the Daylesford family, though not ennobled, was wealthy and highly considered, till, about two hundred years ago, it was overwhelmed by the great ruin of the civil war. The Hastings of that time was a zealous cavalier. He raised money on his lands, sent his plate to the mint at Oxford, joined the royal army, and, after spending half his property in the cause of King Charles, was glad to ransom himself by making over most of the remaining half to Speaker Lenthal. The old seat at Daylesford still remained in the family; but it could no longer be kept up; and in the following generation it was sold to a merchant of London.

Before this transfer took place, the last Hastings of Daylesford had presented his second son to the rectory of the parish in which the ancient residence of the family stood. The living was of little value; and the situation of the poor clergyman, after the sale of the estate, was deplorable. He was constantly engaged in lawsuits about his tithes with the new lord of the manor, and was at length utterly ruined. His eldest son, Howard, a well conducted young man, obtained a place in the Customs. The second son, Pynaston, an idle, worthless boy, married before he was sixteen, lost his wife in two years, and died in the West Indies, leaving to the care of his unfortunate father a little orphan, destined to strange and memorable vicissitudes of fortune.

Warren, the son of Pynaston, was born on the sixth of December, 1732. His mother died a few days later, and he was left dependent on his distressed grandfather. The child was early sent to the village school, where he learned his letters on the same bench with the sons of the peasantry. Nor did anything in his garb or fare indicate that his life was to take a widely different course from that of the young rustics with whom he studied and played. But no cloud could overcast the dawn of so much genius and so much ambition. The very ploughmen observed, and long remembered, how kindly little Warren took to his book. The daily sight of the lands which his ancestors had possessed, and which had passed into the hands of strangers, filled his young brain with wild fancies and projects. He loved to hear stories of the wealth and greatness of his progenitors, of their splendid housekeeping, their loyalty, and their valor. On one bright summer day, the boy, then just seven years old, lay on the bank of the rivulet which flows through the old domain of his house to join the Isis. There, as threescore and ten years later he told the tale, rose in his mind a scheme which, through all the turns of his eventful career, was never abandoned. He would recover the estate which had belonged to his fathers. He would be Hastings of Daylesford. This purpose, formed in infancy and poverty, grew stronger as his intellect expanded and as his fortune rose. He pursued his plan with that calm but indomitable force of will which was the most striking peculiarity of his character. When, under a tropical sun, he ruled fifty millions of Asiatics, his hopes, amidst all the cares of war, finance, and legislation, still pointed to Daylesford. And when his long public life, so singularly checkered with good and evil, with glory and obloquy, had at length closed forever, it was to Daylesford that he retired to die.

When he was eight years old, his uncle Howard determined to take charge of him, and to give him a liberal education. The boy went up to London, and was sent to a school at Newington, where he was well taught but ill fed. He always attributed the smallness of his stature to the hard and scanty fare of this seminary. At ten he was removed to Westminster school, then flourishing under the care of Dr. Nichols. Vinny Bourne, as his pupils affectionately called him, was one of the masters. Churchill, Colman, Lloyd, Cumberland, Cowper, were among the students. With Cowper, Hastings formed a friendship which neither the lapse of time, nor a wide dissimilarity of opinions and pursuits, could wholly dissolve. It does not appear that they ever met after they had grown to manhood. But forty years later, when the voices of many great orators were crying for vengeance on the oppressor of India, the shy and secluded poet could image to himself Hastings the Governor-General only as the Hastings with whom he had rowed on the Thames and played in the cloister, and refused to believe that so good-tempered a fellow could have done anything very wrong. His own life had been spent in praying, musing, and rhyming among the water-lilies of the Ouse. He had preserved in no common measure the innocence of childhood. His spirit had indeed been severely tried, but not by temptations which impelled him to any gross violation of the rules of social morality. He had never been attacked by combinations of powerful and deadly enemies. He had never been compelled to make a choice between innocence and greatness, between crime and ruin. Firmly as he held in theory the doctrine of human depravity, his habits were such that he was unable to conceive how far from the path of right even kind and noble natures may be hurried by the rage of conflict and the lust of dominion.

Hastings had another associate at Westminster of whom we shall have occasion to make frequent mention, Elijah Impey. We know little about their school-days. But, we think, we may safely venture to guess that, whenever Hastings wished to play any trick more than usually naughty, he hired Impey with a tart or a ball to act as fag in the worst part of the prank.

Warren was distinguished among his comrades as an excellent swimmer, boatman, and scholar. At fourteen he was first in the examination for the foundation. His name in gilded letters on the walls of the dormitory still attests his victory over many older competitors. He stayed two years longer at the school, and was looking forward to a studentship at Christ Church, when an event happened which changed the whole course of his life. Howard Hastings died, bequeathing his nephew to the care of a friend and distant relation, named Chiswick. This gentleman, though he did not absolutely refuse the charge, was desirous to rid himself of it as soon as possible. Dr. Nichols made strong remonstrances against the cruelty of interrupting the studies of a youth who seemed likely to be one of the first scholars of the age. He even offered to bear the expense of sending his favorite pupil to Oxford. But Mr. Chiswick was inflexible. He thought the years which had already been wasted on hexameters and pentameters quite sufficient. He had it in his power to obtain for the lad a writership in the service of the East India Company. Whether the young adventurer, when once shipped off, made a fortune, or died of a liver complaint, he equally ceased to be a burden to anybody. Warren was accordingly removed from Westminster school, and placed for a few months at a commercial academy, to study arithmetic and book-keeping. In January, 1750, a few days after he had completed his seventeenth year, he sailed for Bengal, and arrived at his destination in the October following.

He was immediately placed at a desk in the Secretary's office at Calcutta, and labored there during two years. Fort William was then a purely commercial settlement. In the south of India the encroaching policy of Dupleix had transformed the servants of the English Company, against their will, into diplomatists and generals. The war of the succession was raging in the Carnatic; and the tide had been suddenly turned against the French by the genius of young Robert Clive. But in Bengal the European settlers, at peace with the natives and with each other, were wholly occupied with ledgers and bills of lading.

After two years passed in keeping accounts at Calcutta, Hastings was sent up the country to Cossimbazar, a town which lies on the Hoogley, about a mile from Moorshedabad, and which then bore to Moorshedabad a relation, if we may compare small things with great, such as the city of London bears to Westminster. Moorshedabad was the abode of the prince who, by an authority ostensibly derived from the Mogul, but really independent, ruled the three great provinces of Bengal, Orissa, and Bahar. At Moorshedabad were the court, the haram, and the public offices. Cossimbazar was a port and a place of trade, renowned for the quantity and excellence of the silks which were sold in its marts, and constantly receiving and sending forth fleets of richly laden barges. At this important point, the Company had established a small factory subordinate to that of Fort William. Here, during several years, Hastings was employed in making bargains for stuffs with native brokers. While he was thus engaged, Surajah Dowlah succeeded to the government, and declared war against the English. The defenceless settlement of Cossimbazar, lying close to the tyrant's capital, was instantly seized. Hastings was sent a prisoner to Moorshedabad, but, in consequence of the humane intervention of the servants of the Dutch Company, was treated with indulgence. Meanwhile the Nabob marched on Calcutta; the governor and the commandant fled; the town and citadel were taken, and most of the English prisoners perished in the Black Hole.

In these events originated the greatness of Warren Hastings. The fugitive governor and his companions had taken refuge on the dreary islet of Fulda, near the mouth of the Hoogley. They were naturally desirous to obtain full information respecting the proceedings of the Nabob; and no person seemed so likely to furnish it as Hastings, who was a prisoner at large in the immediate neighborhood of the court. He thus became a diplomatic agent, and soon established a high character for ability and resolution. The treason which at a later period was fatal to Surajah Dowlah was already in progress; and Hastings was admitted to the deliberations of the conspirators. But the time for striking had not arrived. It was necessary to postpone the execution of the design; and Hastings, who was now in extreme peril, fled to Fulda.

Soon after his arrival at Fulda, the expedition from Madras, commanded by Clive, appeared in the Hoogley. Warren, young, intrepid, and excited probably by the example of the Commander of the Forces, who, having like himself been a mercantile agent of the Company, had been turned by public calamities into a soldier, determined to serve in the ranks. During the early operations of the war he carried a musket. But the quick eye of Clive soon perceived that the head of the young volunteer would be more useful than his arm. When, after the battle of Plassey, Meer Jaffier was proclaimed Nabob of Bengal, Hastings was appointed to reside at the court of the new prince as agent for the Company.

He remained at Moorshedabad till the year 1761, when he became a member of Council, and was consequently forced to reside at Calcutta. This was during the interval between Clive's first and second administration, an interval which has left on the fame of the East India Company a stain, not wholly effaced by many years of just and humane government. Mr. Vansittart, the Governor, was at the head of a new and anomalous empire. On the one side was a band of English functionaries, daring, intelligent, eager to be rich. On the other side was a great native population, helpless, timid, accustomed to crouch under oppression. To keep the stronger race from preying on the weaker was an undertaking which tasked to the utmost the talents and energy of Clive. Vansittart, with fair intentions, was a feeble and inefficient ruler. The master caste, as was natural, broke loose from all restraint; and then was seen what we believe to be the most frightful of all spectacles, the strength of civilization without its mercy. To all other despotism there is a check, imperfect indeed, and liable to gross abuse, but still sufficient to preserve society from the last extreme of misery. A time comes when the evils of submission are obviously greater than those of resistance, when fear itself begets a sort of courage, when a convulsive burst of popular rage and despair warns tyrants not to presume too far on the patience of mankind. But against misgovernment such as then afflicted Bengal it was impossible to struggle. The superior intelligence and energy of the dominant class made their power irresistible. A war of Bengalese against Englishmen was like a war of sheep against wolves, of men against demons. The only protection which the conquered could find was in the moderation, the clemency, the enlarged policy of the conquerors. That protection, at a later period, they found. But at first English power came among them unaccompanied by English morality. There was an interval between the time at which they became our subjects, and the time at which we began to reflect that we were bound to discharge towards them the duties of rulers. During that interval the business of a servant of the Company was simply to wring out of the natives a hundred or two hundred thousand pounds as speedily as possible, that he might return home before his constitution had suffered from the heat, to marry a peer's daughter, to buy rotten boroughs in Cornwall, and to give balls in St. James's Square. Of the conduct of Hastings at this time little is known; but the little that is known, and the circumstance that little is known, must be considered as honorable to him. He could not protect the natives: all that he could do was to abstain from plundering and oppressing them; and this he appears to have done. It is certain that at this time he continued poor; and it is equally certain, that by cruelty and dishonesty he might easily have become rich. It is certain that he was never charged with having borne a share in the worst abuses which then prevailed; and it is almost equally certain that, if he had borne a share in those abuses, the able and bitter enemies who afterwards persecuted him would not have failed to discover and to proclaim his guilt. The keen, severe, and even malevolent scrutiny to which his whole public life was subjected, a scrutiny unparalleled, as we believe, in the history of mankind, is in one respect advantageous to his reputation. It brought many lamentable blemishes to light; but it entitles him to be considered pure from every blemish which has not been brought to light.

The truth is that the temptations to which so many English functionaries yielded in the time of Mr. Vansittart were not temptations addressed to the ruling passions of Warren Hastings. He was not squeamish in pecuniary transactions; but he was neither sordid nor rapacious. He was far too enlightened a man to look on a great empire merely as a buccaneer would look on a galleon. Had his heart been much worse than it was, his understanding would have preserved him from that extremity of baseness. He was an unscrupulous, perhaps an unprincipled statesman; but still he was a statesman, and not a freebooter.

In 1764 Hastings returned to England. He had realized only a very moderate fortune; and that moderate fortune was soon reduced to nothing, partly by his praiseworthy liberality, and partly by his mismanagement. Towards his relations he appears to have acted very generously. The greater part of his savings he left in Bengal, hoping probably to obtain the high usury of India. But high usury and bad security generally go together; and Hastings lost both interest and principal.

He remained four years in England. Of his life at this time very little is known. But it has been asserted, and is highly probable, that liberal studies and the society of men of letters occupied a great part of his time. It is to be remembered to his honor, that in days when the languages of the East were regarded by other servants of the Company merely as the means of communicating with weavers and money-changers, his enlarged and accomplished mind sought in Asiatic learning for new forms of intellectual enjoyment, and for new views of government and society. Perhaps, like most persons who have paid much attention to departments of knowledge which lie out of the common track, he was inclined to overrate the value of his favorite studies. He conceived that the cultivation of Persian literature might with advantage be made a part of the liberal education of an English gentleman; and he drew up a plan with that view. It is said that the University of Oxford, in which Oriental learning had never, since the revival of letters, been wholly neglected, was to be the seat of the institution which he contemplated. An endowment was expected from the munificence of the Company; and professors thoroughly competent to interpret Hafiz and Ferdusi were to be engaged in the East. Hastings called on Johnson, with the hope, as it should seem, of interesting in this project a man who enjoyed the highest literary reputation, and who was particularly connected with Oxford. The interview appears to have left on Johnson's mind a most favorable impression of the talents and attainments of his visitor. Long after, when Hastings was ruling the immense population of British India, the old philosopher wrote to him, and referred in the most courtly terms, though with great dignity, to their short but agreeable intercourse.

Hastings soon began to look again towards India. He had little to attach him to England; and his pecuniary embarrassments were great. He solicited his old masters the Directors for employment. They acceded to his request, with high compliments both to his abilities and to his integrity, and appointed him a Member of Council at Madras. It would be unjust not to mention that, though forced to borrow money for his outfit, he did not withdraw any portion of the sum which he had appropriated to the relief of his distressed relations. In the spring of 1769 he embarked on board of the Duke of Grafton, and commenced a voyage distinguished by incidents which might furnish matter for a novel.

Among the passengers in the Duke of Grafton was a German of the name of Imhoff. He called himself a baron; but he was in distressed circumstances, and was going out to Madras as a portrait-painter, in the hope of picking up some of the pagodas which were then lightly got and as lightly spent by the English in India. The baron was accompanied by his wife, a native, we have somewhere read, of Archangel. This young woman who, born under the Arctic circle, was destined to play the part of a Queen under the tropic of Cancer, had an agreeable person, a cultivated mind, and manners in the highest degree engaging. She despised her husband heartily, and, as the story which we have to tell sufficiently proves, not without reason. She was interested by the conversation and flattered by the attentions of Hastings. The situation was indeed perilous. No place is so propitious to the formation either of close friendships or of deadly enmities as an Indiaman. There are very few people who do not find a voyage which lasts several months insupportably dull. Anything is welcome which may break that long monotony, a sail, a shark, an albatross, a man overboard. Most passengers find some resource in eating twice as many meals as on land. But the great devices for killing the time are quarrelling and flirting. The facilities for both these exciting pursuits are great. The inmates of the ship are thrown together far more than in any country-seat or boarding-house. None can escape from the rest except by imprisoning himself in a cell in which he can hardly turn. All food, all exercise, is taken in company. Ceremony is to a great extent banished. It is every day in the power of a mischievous person to inflict innumerable annoyances; it is every day in the power of an amiable person to confer little services. It not seldom happens that serious distress and danger call forth in genuine beauty and deformity heroic virtues and abject vices which, in the ordinary intercourse of good society, might remain during many years unknown even to intimate associates. Under such circumstances met Warren Hastings and the Baroness Imhoff, two persons whose accomplishments would have attracted notice in any court of Europe. The gentleman had no domestic ties. The lady was tied to a husband for whom she had no regard, and who had no regard for his own honor. An attachment sprang up, which was soon strengthened by events such as could hardly have occurred on land. Hastings fell ill. The baroness nursed him with womanly tenderness, gave him his medicines with her own hand, and even sat up in his cabin while he slept. Long before the Duke of Grafton reached Madras, Hastings was in love. But his love was of a most characteristic description. Like his hatred, like his ambition, like all his passions, it was strong, but not impetuous. It was calm, deep, earnest, patient of delay, unconquerable by time. Imhoff was called into council by his wife and his wife's lover. It was arranged that the baroness should institute a suit for a divorce in the courts of Franconia, that the baron should afford every facility to the proceeding, and that, during the years which might elapse before the sentence should be pronounced, they should continue to live together. It was also agreed that Hastings should bestow some very substantial marks of gratitude on the complaisant husband, and should, when the marriage was dissolved, make the lady his wife, and adopt the children whom she had already borne to Imhoff.

At Madras, Hastings found the trade of the Company in a very disorganized state. His own tastes would have led him rather to political than to commercial pursuits; but he knew that the favor of his employers depended chiefly on their dividends, and that their dividends depended chiefly on the investment. He therefore, with great judgment, determined to apply his vigorous mind for a time to this department of business, which had been much neglected, since the servants of the Company had ceased to be clerks, and had become warriors and negotiators.

In a very few months he effected an important reform. The Directors notified to him their high approbation, and were so much pleased with his conduct that they determined to place him at the head of the government of Bengal. Early in 1772 he quitted Fort St. George for his new post. The Imhoffs, who were still man and wife, accompanied him, and lived at Calcutta on the same plan which they had already followed during more than two years.

When Hastings took his seat at the head of the council board, Bengal was still governed according to the system which Clive had devised,—a system which was, perhaps, skilfully contrived for the purpose of facilitating and concealing a great revolution, but which, when that revolution was complete and irrevocable, could produce nothing but inconvenience. There were two governments, the real and the ostensible. The supreme power belonged to the Company, and was in truth the most despotic power that can be conceived. The only restraint on the English masters of the country was that which their own justice and humanity imposed on them. There was no constitutional check on their will, and resistance to them was utterly hopeless.

But, though thus absolute in reality, the English had not yet assumed the style of sovereignty. They held their territories as vassals of the throne of Delhi; they raised their revenues as collectors appointed by the imperial commission; their public seal was inscribed with the imperial titles; and their mint struck only the imperial coin.

There was still a nabob of Bengal, who stood to the English rulers of his country in the same relation in which Augustulus stood to Odoacer, or the last Merovingians to Charles Martel and Pepin. He lived at Moorshedabad, surrounded by princely magnificence. He was approached with outward marks of reverence, and his name was used in public instruments. But in the government of the country he had less real share than the youngest writer or cadet in the Company's service.

The English council which represented the Company at Calcutta was constituted on a very different plan from that which has since been adopted. At present the Governor is, as to all executive measures, absolute. He can declare war, conclude peace, appoint public functionaries or remove them, in opposition to the unanimous sense of those who sit with him in council. They are, indeed, entitled to know all that is done, to discuss all that is done, to advise, to remonstrate, to send protests to England. But it is with the Governor that the supreme power resides, and on him that the whole responsibility rests. This system, which was introduced by Mr. Pitt and Mr. Dundas in spite of the strenuous opposition of Mr. Burke, we conceive to be on the whole the best that was ever devised for the government of a country where no materials can be found for a representative constitution. In the time of Hastings the Governor had only one vote in council, and, in case of an equal division, a casting vote. It therefore happened not unfrequently that he was overruled on the gravest questions; and it was possible that he might be wholly excluded, for years together, from the real direction of public affairs.

The English functionaries at Fort William had as yet paid little or no attention to the internal government of Bengal. The only branch of politics about which they much busied themselves was negotiation with the native princes. The police, the administration of justice, the details of the collection of revenue, were almost entirely neglected. We may remark that the phraseology of the Company's servants still bears the traces of this state of things. To this day they always use the word "political" as synonymous with "diplomatic." We could name that gentleman still living, who was described by the highest authority as an invaluable public servant, eminently fit to be at the head of the internal administration of a whole presidency, but unfortunately quite ignorant of all political business.

The internal government of Bengal the English rulers delegated to a great native minister, who was stationed at Moorshedabad. All military affairs, and with the exception of what pertains to mere ceremonial all foreign affairs, were withdrawn from his control; but the other departments of the administration were entirely confided to him. His own stipend amounted to near a hundred thousand pounds sterling a year. The personal allowance of the Nabob, amounting to more than three hundred thousand pounds a year, passed through the minister's hands, and was, to a great extent, at his disposal. The collection of the revenue, the administration of justice, the maintenance of order, were left to this high functionary; and for the exercise of his immense power he was responsible to none but the British masters of the country.

A situation so important, lucrative, and splendid was naturally an object of ambition to the ablest and most powerful natives. Clive had found it difficult to decide between conflicting pretensions. Two candidates stood out prominently from the crowd, each of them the representative of a race and of a religion.

One of these was Mahommed Reza Khan, a Mussulman of Persian extraction, able, active, religious after the fashion of his people, and highly esteemed by them. In England he might perhaps have been regarded as a corrupt and greedy politician. But, tried by the lower standard of Indian morality, he might be considered as a man of integrity and honor.

His competitor was a Hindoo Brahmin whose name has, by a terrible and melancholy event, been inseparably associated with that of Warren Hastings, the Maharajah Nuncomar. This man had played an important part in all the revolutions which, since the time of Surajah Dowlah, had taken place in Bengal. To the consideration which in that country belongs to high and pure caste, he added the weight which is derived from wealth, talents, and experience. Of his moral character it is difficult to give a notion to those who are acquainted with human nature only as it appears in our island. What the Italian is to the Englishman, what the Hindoo is to the Italian, what the Bengalee is to other Hindoos, that was Nuncomar to other Bengalese. The physical organization of the Bengalee is feeble even to effeminacy. He lives in a constant vapor bath. His pursuits are sedentary, his limbs delicate, his movements languid. During many ages he has been trampled upon by men of bolder and more hardy breeds. Courage, independence, veracity, are qualities to which his constitution and his situation are equally unfavorable. His mind bears a singular analogy to his body. It is weak even to helplessness, for purposes of manly resistance; but its suppleness and its tact move the children of sterner climates to admiration not unmingled with contempt. All those arts which are the natural defence of the weak are more familiar to this subtle race than to the Ionian of the time of Juvenal, or to the Jew of the dark ages. What the horns are to the buffalo, what the paw is to the tiger, what the sting is to the bee, what beauty, according to the old Greek song, is to woman, deceit is to the Bengalee. Large promises, smooth excuses, elaborate tissues of circumstantial falsehood, chicanery, perjury, forgery, are the weapons, offensive and defensive, of the people of the Lower Ganges. All those millions do not furnish one sepoy to the armies of the Company. But as usurers, as money-changers, as sharp legal practitioners, no class of human beings can bear a comparison with them. With all his softness, the Bengalee is by no means placable in his enmities or prone to pity. The pertinacity with which he adheres to his purposes yields only to the immediate pressure of fear. Nor does he lack a certain kind of courage which is often wanting to his masters. To inevitable evils he is sometimes found to oppose a passive fortitude, such as the Stoics attributed to their ideal sage. A European warrior who rushes on a battery of cannon with a loud hurrah will sometimes shriek under the surgeon's knife, and fall into an agony of despair at the sentence of death. But the Bengalee who would see his country overrun, his house laid in ashes, his children murdered or dishonored, without having the spirit to strike one blow, has yet been known to endure torture with the firmness of Mucius, and to mount the scaffold with the steady step and even pulse of Algernon Sydney.

In Nuncomar the national character was strongly and with exaggeration personified. The Company's servants had repeatedly detected him in the most criminal intrigues. On one occasion he brought a false charge against another Hindoo, and tried to substantiate it by producing forged documents. On another occasion it was discovered that, while professing the strongest attachment to the English, he was engaged in several conspiracies against them, and in particular that he was the medium of a correspondence between the court of Delhi and the French authorities in the Carnatic. For these and similar practices he had been long detained in confinement. But his talents and influence had not only procured his liberation, but had obtained for him a certain degree of consideration even among the British rulers of his country.

Clive was extremely unwilling to place a Mussulman at the head of the administration of Bengal. On the other hand, he could not bring himself to confer immense power on a man to whom every sort of villainy had repeatedly been brought home. Therefore, though the Nabob, over whom Nuncomar had by intrigue acquired great influence, begged that the artful Hindoo might be entrusted with the government, Clive, after some hesitation, decided honestly and wisely in favor of Mahommed Reza Khan. When Hastings became Governor, Mahommed Reza Khan had held power seven years. An infant son of Meer Jaffier was now nabob; and the guardianship of the young prince's person had been confided to the minister.

Nuncomar, stimulated at once by cupidity and malice, had been constantly attempting to hurt his successful rival. This was not difficult. The revenues of Bengal, under the administration established by Clive, did not yield such a surplus as had been anticipated by the Company; for at that time, the most absurd notions were entertained in England respecting the wealth of India. Palaces of porphyry, hung with the richest brocade, heaps of pearls and diamonds, vaults from which pagodas and gold mohurs were measured out by the bushel, filled the imagination even of men of business. Nobody seemed to be aware of what nevertheless was most undoubtedly the truth, that India was a poorer country than countries which in Europe are reckoned poor, than Ireland, for example, or than Portugal. It was confidently believed by lords of the treasury and members for the city that Bengal would not only defray its own charges, but would afford an increased dividend to the proprietors of India stock, and large relief to the English finances. These absurd expectations were disappointed; and the directors, naturally enough, chose to attribute the disappointment rather to the mismanagement of Mahommed Reza Khan than to their own ignorance of the country entrusted to their care. They were confirmed in their error by the agents of Nuncomar; for Nuncomar had agents even in Leadenhall Street. Soon after Hastings reached Calcutta, he received a letter addressed by the Court of Directors, not to the council generally, but to himself in particular. He was directed to remove Mahommed Reza Khan, to arrest him, together with all his family and all his partisans, and to institute a strict inquiry into the whole administration of the province. It was added that the Governor would do well to avail himself of the assistance of Nuncomar in the investigation. The vices of Nuncomar were acknowledged. But even from his vices, it was said, much advantage might at such a conjuncture be derived; and, though he could not safely be trusted, it; might still be proper to encourage him by hopes of reward.

The Governor bore no good will to Nuncomar. Many years before, they had known each other at Moorshedabad; and then a quarrel had risen between them which all the authority of their superiors could hardly compose. Widely as they differed in most points, they resembled each other in this, that both were men of unforgiving natures. To Mahommed Reza Khan, on the other hand, Hastings had no feelings of hostility. Nevertheless he proceeded to execute the instructions of the Company with an alacrity which he never showed except when instructions were in perfect conformity with his own views. He had, wisely, as we think, determined to get rid of the system of double government in Bengal. The orders of the Directors furnished him with the means of effecting his purpose, and dispensed him from the necessity of discussing the matter with his council. He took his measures with his usual vigor and dexterity. At midnight, the palace of Mahommed Reza Khan at Moorshedabad was surrounded by a battalion of sepoys. The minister was roused from his slumbers, and informed that he was a prisoner. With the Mussulman gravity, he bent his head and submitted himself to the will of God. He fell not alone. A chief named Schitab Roy had been entrusted with the government of Bahar. His valor and his attachment to the English had more than once been signally proved. On that memorable day on which the people of Patna saw from their walls the whole army of the Mogul scattered by the little band of Captain Knox, the voice of the British conquerors assigned the palm of gallantry to the brave Asiatic. "I never," said Knox, when he introduced Schitab Roy, covered with blood and dust, to the English functionaries assembled in the factory,—"I never saw a native fight so before." Schitab Roy was involved in the ruin of Mahommed Reza Khan, was removed from office, and was placed under arrest. The members of the council received no intimation of these measures till the prisoners were on their road to Calcutta.

The inquiry into the conduct of the minister was postponed on different pretences. He was detained in an easy confinement during many months. In the meantime, the great revolution which Hastings had planned was carried into effect. The office of minister was abolished. The internal administration was transferred to the servants of the Company. A system, a very imperfect system, it is true, of civil and criminal justice, under English superintendence, was established. The Nabob was no longer to have even an ostensible share in the government; but he was still to receive a considerable annual allowance, and to be surrounded with the state of sovereignty. As he was an infant, it was necessary to provide guardians for his person and property. His person was entrusted to a lady of his father's haram, known by the name of the Munny Begum. The office of treasurer of the household was bestowed on a son of Nuncomar, named Goordas. Nuncomar's services were wanted, yet he could not safely be trusted with power; and Hastings thought it a master stroke of policy to reward the able and unprincipled parent by promoting the inoffensive child.

The revolution completed, the double government dissolved, the Company installed in the full sovereignty of Bengal, Hastings had no motive to treat the late ministers with rigor. Their trial had been put off on various pleas till the new organization was complete. They were then brought before a committee, over which the Governor presided. Schitab Roy was speedily acquitted with honor. A formal apology was made to him for the restraint to which he had been subjected. All the Eastern marks of respect were bestowed on him. He was clothed in a robe of state, presented with jewels and with a richly harnessed elephant, and sent back to his government at Patna. But his health had suffered from confinement; his high spirit had been cruelly wounded; and soon after his liberation he died of a broken heart.

The innocence of Mahommed Reza Khan was not so clearly established. But the Governor was not disposed to deal harshly. After a long hearing, in which Nuncomar appeared as the accuser, and displayed both the art and the inveterate rancor which distinguished him, Hastings pronounced that the charges had not been made out, and ordered the fallen minister to be set at liberty.

Nuncomar had purposed to destroy the Mussulman administration, and to rise on its ruin. Both his malevolence and his cupidity had been disappointed. Hastings had made him a tool, had used him for the purpose of accomplishing the transfer of the government from Moorshedabad to Calcutta, from native to European hands. The rival, the enemy, so long envied, so implacably persecuted, had been dismissed unhurt. The situation so long and ardently desired had been abolished. It was natural that the Governor should be from that time an object of the most intense hatred to the vindictive Brahmin. As yet, however, it was necessary to suppress such feelings. The time was coming when that long animosity was to end in a desperate and deadly struggle.

In the meantime, Hastings was compelled to turn his attention to foreign affairs. The object of his diplomacy was at this time simply to get money. The finances of his government were in an embarrassed state; and this embarrassment he was determined to relieve by some means, fair or foul. The principle which directed all his dealings with his neighbors is fully expressed by the old motto of one of the great predatory families of Teviotdale, "Thou shalt want ere I want." He seems to have laid it down, as a fundamental proposition which could not be disputed, that when he had not as many lacs of rupees as the public service required, he was to take them from anybody who had. One thing, indeed, is to be said in excuse for him. The pressure applied to him by his employers at home was such as only the highest virtue could have withstood, such as left him no choice except to commit great wrongs, or to resign his high post, and with that post all his hopes of fortune and distinction. The Directors, it is true, never enjoined or applauded any crime. Far from it. Whoever examines their letters written at that time will find there many just and humane sentiments, many excellent precepts, in short, an admirable code of political ethics. But every exhortation is modified or nullified by a demand for money. "Govern leniently, and send more money; practise strict justice and moderation towards neighboring powers, and send more money;" this is in truth the sum of almost all the instructions that Hastings ever received from home. Now these instructions, being interpreted, mean simply, "Be the father and the oppressor of the people; be just and unjust, moderate and rapacious." The Directors dealt with India as the church, in the good old times, dealt with a heretic. They delivered the victim over to the executioners, with an earnest request that all possible tenderness might be shown. We by no means accuse or suspect those who framed these despatches of hypocrisy. It is probable that, writing fifteen thousand miles from the place where their orders were to be carried into effect, they never perceived the gross inconsistency of which they were guilty. But the inconsistency was at once manifest to their vicegerent at Calcutta, who, with an empty treasury, with an unpaid army, with his own salary often in arrear, with deficient crops, with government tenants daily running away, was called upon to remit home another half million without fail. Hastings saw that it was absolutely necessary for him to disregard either the moral discourses or the pecuniary requisitions of his employers. Being forced to disobey them in something, he had to consider what kind of disobedience they would most readily pardon; and he correctly judged that the safest course would be to neglect the sermons and to find the rupees.

A mind so fertile as his, and so little restrained by conscientious scruples, speedily discovered several modes of relieving the financial embarrassments of the government. The allowance of the Nabob of Bengal was reduced at a stroke from three hundred and twenty thousand pounds a year to half that sum. The Company had bound itself to pay near three hundred thousand pounds a year to the Great Mogul, as a mark of homage for the provinces which he had entrusted to their care; and they had ceded to him the districts of Corah and Allahabad. On the plea that the Mogul was not really independent, but merely a tool in the hands of others, Hastings determined to retract these concessions. He accordingly declared that the English would pay no more tribute, and sent troops to occupy Allahabad and Corah. The situation of these places was such that there would be little advantage and great expense in retaining them. Hastings, who wanted money and not territory, determined to sell them. A purchaser was not wanting. The rich province of Oude had, in the general dissolution of the Mogul Empire, fallen to the share of the great Mussulman house by which it is still governed. About twenty years ago, this house, by the permission of the British government, assumed the royal title; but, in the time of Warren Hastings, such an assumption would have been considered by the Mahommedans of India as a monstrous impiety. The Prince of Oude, though he held the power, did not venture to use the style of sovereignty. To the appellation of Nabob or Viceroy, he added that of Vizier of the monarchy of Hindostan, just as in the last century the Electors of Saxony and Brandenburg, though independent of the Emperor, and often in arms against him, were proud to style themselves his Grand Chamberlain and Grand Marshal. Sujah Dowlah, then Nabob Vizier, was on excellent terms with the English. He had a large treasure. Allahabad and Corah were so situated that they might be of use to him and could be of none to the Company. The buyer and seller soon came to an understanding; and the provinces which had been torn from the Mogul were made over to the government of Oude for about half a million sterling.

But there was another matter still more important to be settled by the Vizier and the Governor. The fate of a brave people was to be decided. It was decided in a manner which has left a lasting stain on the fame of Hastings and of England.

The people of Central Asia had always been to the inhabitants of India what the warriors of the German forests were to the subjects of the decaying monarchy of Rome. The dark, slender, and timid Hindoo shrank from a conflict with the strong muscle and resolute spirit of the fair race, which dwelt beyond the passes. There is reason to believe that, at a period anterior to the dawn of regular history, the people who spoke the rich and flexible Sanskrit came from regions lying far beyond the Hyphasis and the Hystaspes, and imposed their yoke on the children of the soil. It is certain that, during the last ten centuries, a succession of invaders descended from the west on Hindostan; nor was the course of conquest ever turned back towards the setting sun, till that memorable campaign in which the cross of St. George was planted on the walls of Ghizni.

The Emperors of Hindostan themselves came from the other side of the great mountain ridge; and it had always been their practice to recruit their army from the hardy and valiant race from which their own illustrious house sprang. Among the military adventurers who were allured to the Mogul standards from the neighborhood of Cabul and Candahar were conspicuous several gallant bands, known by the name of the Rohillas. Their services had been rewarded with large tracts of land, fiefs of the spear, if we may use an expression drawn from an analogous state of things, in that fertile plain through which the Ramgunga flows from the snowy heights of Kumaon to join the Ganges. In the general confusion which followed the death of Aurungzebe, the warlike colony became virtually independent. The Rohillas were distinguished from the other inhabitants of India by a peculiarly fair complexion. They were more honorably distinguished by courage in war, and by skill in the arts of peace. While anarchy raged from Lahore to Cape Comorin, their little territory enjoyed the blessings of repose under the guardianship of valor. Agriculture and commerce nourished among them; nor were they negligent of rhetoric and poetry. Many persons now living have heard aged men talk with regret of the golden days when the Afghan princes ruled in the vale of Rohilcund.

Sujah Dowlah had set his heart on adding this rich district to his own principality. Right, or show of right, he had absolutely none. His claim was in no respect better founded than that of Catherine to Poland, or that of the Bonaparte family to Spain. The Rohillas held their country by exactly the same title by which he held his, and had governed their country far better than his had ever been governed. Nor were they a people whom it was perfectly safe to attack. Their land was indeed an open plain, destitute of natural defences; but their veins were full of the high blood of Afghanistan. As soldiers, they had not the steadiness which is seldom found except in company with strict discipline; but their impetuous valor had been proved on many fields of battle. It was said that their chiefs, when united by common peril, could bring eighty thousand men into the field. Sujah Dowlah had himself seen them fight, and wisely shrank from a conflict with them. There was in India one army, and only one, against which even those proud Caucasian tribes could not stand. It had been abundantly proved that neither tenfold odds, nor the martial ardor of the boldest Asiatic nations, could avail aught against English science and resolution. Was it possible to induce the Governor of Bengal to let out to hire the irresistible energies of the imperial people, the skill against which the ablest chiefs of Hindostan were helpless as infants, the discipline which had so often triumphed over the frantic struggles of fanaticism and despair, the unconquerable British courage which is never so sedate and stubborn as towards the close of a doubtful and murderous day?

This was what the Nabob Vizier asked, and what Hastings granted. A bargain was soon struck. Each of the negotiators had what the other wanted. Hastings was in need of funds to carry on the government of Bengal, and to send remittances to London; and Sujah Dowlah had an ample revenue. Sujah Dowlah was bent on subjugating the Rohillas; and Hastings had at his disposal the only force by which the Rohillas could be subjugated. It was agreed that an English army should be lent to the Nabob Vizier, and that, for the loan, he should pay four hundred thousand pounds sterling, besides defraying all the charge of the troops while employed in his service.

"I really cannot see," says Mr. Gleig, "upon what grounds, either of political or moral justice, this proposition deserves to be stigmatized as infamous." If we understand the meaning of words, it is infamous to commit a wicked action for hire, and it is wicked to engage in war without provocation. In this particular war, scarcely one aggravating circumstance was wanting. The object of the Rohilla war was this, to deprive a large population, who had never done us the least harm, of a good government, and to place them, against their will, under an execrably bad one. Nay, even this is not all. England now descended far below the level even of those petty German princes who, about the same time, sold us troops to fight the Americans. The hussar-mongers of Hesse and Anspach had at least the assurance that the expeditions on which their soldiers were to be employed would be conducted in conformity with the humane rules of civilized warfare. Was the Rohilla war likely to be so conducted? Did the Governor stipulate that it should be so conducted? He well knew what Indian warfare was. He well knew that the power which he covenanted to put into Sujah Dowlah's hands would, in all probability, be atrociously abused; and he required no guarantee, no promise that it should not be so abused. He did not even reserve to himself the right of withdrawing his aid in case of abuse, however gross. We are almost ashamed to notice Major Scott's absurd plea, that Hastings was justified in letting out English troops to slaughter the Rohillas, because the Rohillas were not of Indian race, but a colony from a distant country. What were the English themselves? Was it for them to proclaim a crusade for the expulsion of all intruders from the countries watered by the Ganges? Did it lie in their mouths to contend that a foreign settler who establishes an empire in India is a caput lupinum? What would they have said if any other power had, on such a ground, attacked Madras or Calcutta, without the slightest provocation? Such a defence was wanting to make the infamy of the transaction complete. The atrocity of the crime, and the hypocrisy of the apology, are worthy of each other.

One of the three brigades of which the Bengal army consisted was sent under Colonel Champion to join Sujah Dowlah's forces. The Rohillas expostulated, entreated, offered a large ransom, but in vain. They then resolved to defend themselves to the last. A bloody battle was fought. "The enemy," says Colonel Champion, "gave proof of a good share of military knowledge; and it is impossible to describe a more obstinate firmness of resolution than they displayed." The dastardly sovereign of Oude fled from the field. The English were left unsupported; but their fire and their charge were irresistible. It was not, however, till the most distinguished chiefs had fallen, fighting bravely at the head of their troops, that the Rohilla ranks gave way. Then the Nabob Vizier and his rabble made their appearance, and hastened to plunder the camp of the valiant enemies, whom they had never dared to look in the face. The soldiers of the Company, trained in an exact discipline, kept unbroken order, while the tents were pillaged by these worthless allies. But many voices were heard to exclaim, "We have had all the fighting, and those rogues are to have all the profit!"

Then the horrors of Indian war were let loose on the fair valleys and cities of Rohilcund. The whole country was in a blaze. More than a hundred thousand people fled from their homes to pestilential jungles, preferring famine, and fever, and the haunts of tigers, to the tyranny of him to whom an English and a Christian government had, for shameful lucre, sold their substance, and their blood, and the honor of their wives and daughters. Colonel Champion remonstrated with the Nabob Vizier, and sent strong representations to Fort William; but the Governor had made no conditions as to the mode in which the war was to be carried on. He had troubled himself about nothing but his forty lacs; and, though he might disapprove of Sujah Dowlah's wanton barbarity, he did not think himself entitled to interfere, except by offering advice. This delicacy excites the admiration of the biographer. "Mr. Hastings," he says, "could not himself dictate to the Nabob, nor permit the commander of the Company's troops to dictate how the war was to be carried on." No, to be sure. Mr. Hastings had only to put down by main force the brave struggles of innocent men fighting for their liberty. Their military resistance crushed, his duties ended; and he had then only to fold his arms and look on, while their villages were burned, their children butchered, and their women violated. Will Mr. Gleig seriously maintain this opinion? Is any rule more plain than this, that whoever voluntarily gives to another irresistible power over human beings is bound to take order that such power shall not be barbarously abused? But we beg pardon of our readers for arguing a point so clear.

We hasten to the end of this sad and disgraceful story. The war ceased. The finest population in India was subjected to a greedy, cowardly, cruel tyrant. Commerce and agriculture languished. The rich province which had tempted the cupidity of Sujah Dowlah became the most miserable part even of his miserable dominions. Yet is the injured nation not extinct. At long intervals gleams of its ancient spirit have flashed forth; and even at this day, valor, and self-respect, and a chivalrous feeling rare among Asiatics, and a bitter remembrance of the great crime of England, distinguish that noble Afghan race. To this day they are regarded as the best of all sepoys at the cold steel; and it was very recently remarked, by one who had enjoyed great opportunities of observation, that the only natives of India to whom the word "gentleman" can with perfect propriety be applied are to be found among the Rohillas.

Whatever we may think of the morality of Hastings, it cannot be denied that the financial results of his policy did honor to his talents. In less than two years after he assumed the government, he had, without imposing any additional burdens on the people subject to his authority, added about four hundred and fifty thousand pounds to the annual income of the Company, besides procuring about a million in ready money. He had also relieved the finances of Bengal from military expenditure, amounting to near a quarter of a million a year, and had thrown that charge on the Nabob of Oude. There can be no doubt that this was a result which, if it had been obtained by honest means, would have entitled him to the warmest gratitude of his country, and which, by whatever means obtained, proved that he possessed great talents for administration.

In the meantime, Parliament had been engaged in long and grave discussions on Asiatic affairs. The ministry of Lord North, in the session of 1773, introduced a measure which made a considerable change in the constitution of the Indian government. This law, known by the name of the Regulating Act, provided that the presidency of Bengal should exercise a control over the other possessions of the Company; that the chief of that presidency should be styled Governor-General; that he should be assisted by four Councillors; and that a supreme court of judicature, consisting of a chief justice and three inferior judges, should be established at Calcutta. This court was made independent of the Governor-General and Council, and was entrusted with a civil and criminal jurisdiction of immense and, at the same time, of undefined extent.

The Governor-General and Councillors were named in the act, and were to hold their situations for five years. Hastings was to be the first Governor-General. One of the four new Councillors, Mr. Barwell, an experienced servant of the Company, was then in India. The other three, General Clavering, Mr. Monson, and Mr. Francis, were sent out from England.

The ablest of the new Councillors was, beyond all doubt, Philip Francis. His acknowledged compositions prove that he possessed considerable eloquence and information. Several years passed in the public offices had formed him to habits of business. His enemies have never denied that he had a fearless and manly spirit; and his friends, we are afraid, must acknowledge that his estimate of himself was extravagantly high, that his temper was irritable, that his deportment was often rude and petulant, and that his hatred was of intense bitterness and long duration.

It is scarcely possible to mention this eminent man without adverting for a moment to the question which his name at once suggests to every mind. Was he the author of the Letters of Junius? Our own firm belief is that he was. The evidence is, we think, such as would support a verdict in a civil, nay, in a criminal proceeding. The handwriting of Junius is the very peculiar handwriting of Francis, slightly disguised. As to the position, pursuits, and connections of Junius, the following are the most important facts which can be considered as clearly proved: first, that he was acquainted with the technical forms of the secretary of state's office; secondly, that he was intimately acquainted with the business of the war office; thirdly, that he, during the year 1770, attended debates in the House of Lords, and took notes of speeches, particularly of the speeches of Lord Chatham; fourthly, that he bitterly resented the appointment of Mr. Chamier to the place of deputy secretary-at-war; fifthly, that he was bound by some strong tie to the first Lord Holland. Now, Francis passed some years in the secretary of state's office. He was subsequently chief clerk of the war office. He repeatedly mentioned that he had himself, in 1770, heard speeches of Lord Chatham; and some of these speeches were actually printed from his notes. He resigned his clerkship at the war office from resentment at the appointment of Mr. Chamier. It was by Lord Holland that he was first introduced into the public service. Now, here are five marks, all of which ought to be found in Junius. They are all five found in Francis. We do not believe that more than two of them can be found in any other person whatever. If this argument does not settle the question, there is an end of all reasoning on circumstantial evidence.

The internal evidence seems to us to point the same way. The style of Francis bears a strong resemblance to that of Junius; nor are we disposed to admit, what is generally taken for granted, that the acknowledged compositions of Francis are very decidedly inferior to the anonymous letters. The argument from inferiority, at all events, is one which may be urged with at least equal force against every claimant that has ever been mentioned, with the single exception of Burke; and it would be a waste of time to prove that Burke was not Junius. And what conclusion, after all, can be drawn from mere inferiority? Every writer must produce his best work; and the interval between his best work and his second best work may be very wide indeed. Nobody will say that the best letters of Junius are more decidedly superior to the acknowledged works of Francis than three or four of Corneille's tragedies to the rest, than three or four of Ben Jonson's comedies to the rest, than the Pilgrim's Progress to the other works of Bunyan, than Don Quixote to the other works of Cervantes. Nay, it is certain that Junius, whoever he may have been, was a most unequal writer. To go no further than the letters which bear the signature of Junius—the letter to the king, and the letters to Horne Tooke, have little in common, except the asperity; and asperity was an ingredient seldom wanting either in the writings or in the speeches of Francis.

Indeed one of the strongest reasons for believing that Francis was Junius is the moral resemblance between the two men. It is not difficult, from the letters which, under various signatures, are known to have been written by Junius, and from his dealings with Woodfall and others, to form a tolerably correct notion of his character. He was clearly a man not destitute of real patriotism and magnanimity, a man whose vices were not of a sordid kind. But he must also have been a man in the highest degree arrogant and insolent, a man prone to malevolence, and prone to the error of mistaking his malevolence for public virtue. "Doest thou well to be angry?" was the question asked in old time of the Hebrew prophet. And he answered, "I do well." This was evidently the temper of Junius; and to this cause we attribute the savage cruelty which disgraces several of his letters. No man is so merciless as he who, under a strong self-delusion, confounds his antipathies with his duties. It may be added that Junius, though allied with the democratic party by common enmities, was the very opposite of a democratic politician. While attacking individuals with a ferocity which perpetually violated all the laws of literary warfare, he regarded the most defective parts of old institutions with a respect amounting to pedantry, pleaded the cause of Old Sarum with fervor, and contemptuously told the capitalists of Manchester and Leeds that, if they wanted votes, they might buy land and become freeholders of Lancashire and Yorkshire. All this, we believe, might stand, with scarcely any change, for a character of Philip Francis.

It is not strange that the great anonymous writer should have been willing at that time to leave the country which had been so powerfully stirred by his eloquence. Everything had gone against him. That party which he clearly preferred to every other, the party of George Grenville, had been scattered by the death of its chief; and Lord Suffolk had led the greater part of it over to the ministerial benches. The ferment produced by the Middlesex election had gone down. Every faction must have been alike an object of aversion to Junius. His opinions on domestic affairs separated him from the ministry; his opinions on colonial affairs from the opposition. Under such circumstances, he had thrown down his pen in misanthropical despair. His farewell letter to Woodfall bears date the nineteenth of January, 1773. In that letter, he declared that he must be an idiot to write again; that he had meant well by the cause and the public; that both were given up; that there were not ten men who would act steadily together on any question. "But it is all alike," he added, "vile and contemptible. You have never flinched that I know of; and I shall always rejoice to hear of your prosperity." These were the last words of Junius. In a year from that time, Philip Francis was on his voyage to Bengal.

With the three new Councillors came out the judges of the Supreme Court. The chief justice was Sir Elijah Impey. He was an old acquaintance of Hastings; and it is probable that the Governor-General, if he had searched through all the inns of court, could not have found an equally serviceable tool. But the members of Council were by no means in an obsequious mood. Hastings greatly disliked the new form of government, and had no very high opinion of his coadjutors. They had heard of this, and were disposed to be suspicious and punctilious. When men are in such a frame of mind, any trifle is sufficient to give occasion for dispute. The members of Council expected a salute of twenty-one guns from the batteries of Fort William. Hastings allowed them only seventeen. They landed in ill-humor. The first civilities were exchanged with cold reserve. On the morrow commenced that long quarrel which, after distracting British India, was renewed in England, and in which all the most eminent statesmen and orators of the age took active part on one or the other side.

Hastings was supported by Barwell. They had not always been friends. But the arrival of the new members of Council from England naturally had the effect of uniting the old servants of the Company. Clavering, Monson, and Francis formed the majority. They instantly wrested the government out of the hands of Hastings; condemned, certainly not without justice, his late dealings with the Nabob Vizier; recalled the English agent from Oude, and sent thither a creature of their own; ordered the brigade which had conquered the unhappy Rohillas to return to the Company's territories; and instituted a severe inquiry into the conduct of the war. Next, in spite of the Governor-General's remonstrances, they proceeded to exercise, in the most indiscreet manner, their new authority over the subordinate presidencies; threw all the affairs of Bombay into confusion; and interfered, with an incredible union of rashness and feebleness, in the intestine disputes of the Mahratta government. At the same time, they fell on the internal administration of Bengal, and attacked the whole fiscal and judicial system, a system which was undoubtedly defective, but which it was very improbable that gentlemen fresh from England would be competent to amend. The effect of their reforms was that all protection to life and property was withdrawn, and that gangs of robbers plundered and slaughtered with impunity in the very suburbs of Calcutta. Hastings continued to live in the Government House, and to draw the salary of Governor-General. He continued even to take the lead at the council board in the transaction of ordinary business; for his opponents could not but feel that he knew much of which they were ignorant, and that he decided, both surely and speedily, many questions which to them would have been hopelessly puzzling. But the higher powers of government and the most valuable patronage had been taken from him.

The natives soon found this out. They considered him as a fallen man; and they acted after their kind. Some of our readers may have seen, in India, a cloud of crows pecking a sick vulture to death, no bad type of what happens in that country as often as fortune deserts one who has been great and dreaded. In an instant, all the sycophants who had lately been ready to lie for him, to forge for him, to pander for him, to poison for him, hasten to purchase the favor of his victorious enemies by accusing him. An Indian government has only to let it be understood that it wishes a particular man to be ruined, and in twenty-four hours it will be furnished with grave charges, supported by depositions so full and circumstantial that any person unaccustomed to Asiatic mendacity would regard them as decisive. It is well if the signature of the destined victim is not counterfeited at the foot of some illegal compact, and if some treasonable paper is not slipped into a hiding-place in his house. Hastings was now regarded as helpless. The power to make or mar the fortune of every man in Bengal had passed, as it seemed, into the hands of the new Councillors. Immediately charges against the Governor-General began to pour in. They were eagerly welcomed by the majority, who, to do them justice, were men of too much honor knowingly to countenance false accusations, but who were not sufficiently acquainted with the East to be aware that, in that part of the world, a very little encouragement from power will call forth, in a week, more Oateses, and Bedloes, and Dangerfields, than Westminster Hall sees in a century.

It would have been strange indeed if, at such a juncture, Nuncomar had remained quiet. That bad man was stimulated at once by malignity, by avarice, and by ambition. Now was the time to be avenged on his old enemy, to wreak a grudge of seventeen years, to establish himself in the favor of the majority of the Council, to become the greatest native in Bengal. From the time of the arrival of the new Councillors, he had paid the most marked court to them, and had in consequence been excluded, with all indignity, from the Government House. He now put into the hands of Francis, with great ceremony, a paper containing several charges of the most serious description. By this document Hastings was accused of putting offices up to sale, and of receiving bribes for suffering offenders to escape. In particular, it was alleged that Mahommed Reza Khan had been dismissed with impunity, in consideration of a great sum paid to the Governor-General.

Francis read the paper in Council. A violent altercation followed. Hastings complained in bitter terms of the way in which he was treated, spoke with contempt of Nuncomar and of Nuncomar's accusation, and denied the right of the Council to sit in judgment on the Governor. At the next meeting of the board, another communication from Nuncomar was produced. He requested that he might be permitted to attend the Council, and that he might be heard in support of his assertions. Another tempestuous debate took place. The Governor-General maintained that the council-room was not a proper place for such an investigation; that from persons who were heated by daily conflict with him he could not expect the fairness of judges; and that he could not, without betraying the dignity of his post, submit to be confronted with such a man as Nuncomar. The majority, however, resolved to go into the charges. Hastings rose, declared the sitting at an end, and left the room, followed by Barwell. The other members kept their seats, voted themselves a council, put Clavering in the chair, and ordered Nuncomar to be called in. Nuncomar not only adhered to the original charges, but, after the fashion of the East, produced a large supplement. He stated that Hastings had received a great sum for appointing Rajah Goordas treasurer of the Nabob's household, and for committing the care of his Highness's person to the Munny Begum. He put in a letter purporting to bear the seal of the Munny Begum, for the purpose of establishing the truth of his story. The seal, whether forged, as Hastings affirmed, or genuine, as we are rather inclined to believe, proved nothing. Nuncomar, as everybody knows who knows India, had only to tell the Munny Begum that such a letter would give pleasure to the majority of the Council, in order to procure her attestation. The majority, however, voted that the charge was made out; that Hastings had corruptly received between thirty and forty thousand pounds; and that he ought to be compelled to refund.

The general feeling among the English in Bengal was strongly in favor of the Governor-General. In talents for business, in knowledge of the country, in general courtesy of demeanor, he was decidedly superior to his persecutors. The servants of the Company were naturally disposed to side with the most distinguished member of their own body against a clerk from the war office, who, profoundly ignorant of the native languages and of the native character, took on himself to regulate every department of the administration. Hastings, however, in spite of the general sympathy of his countrymen, was in a most painful situation. There was still an appeal to higher authority in England. If that authority took part with his enemies, nothing was left to him but to throw up his office. He accordingly placed his resignation in the hands of his agent in London, Colonel Macleane. But Macleane was instructed not to produce the resignation, unless it should be fully ascertained that the feeling at the India House was adverse to the Governor-General.

The triumph of Nuncomar seemed to be complete. He held a daily levee, to which his countrymen resorted in crowds, and to which, on one occasion, the majority of the Council condescended to repair. His house was an office for the purpose of receiving charges against the Governor-General. It was said that, partly by threats, and partly by wheedling, the villainous Brahmin had induced many of the wealthiest men of the province to send in complaints. But he was playing a perilous game. It was not safe to drive to despair a man of such resources and of such determination as Hastings. Nuncomar, with all his acuteness, did not understand the nature of the institutions under which he lived. He saw that he had with him the majority of the body which made treaties, gave places, raised taxes. The separation between political and judicial functions was a thing of which he had no conception. It had probably never occurred to him that there was in Bengal an authority perfectly independent of the Council, an authority which could protect one whom the Council wished to destroy, and send to the gibbet one whom the Council wished to protect. Yet such was the fact. The Supreme Court was, within the sphere of its own duties, altogether independent of the Government. Hastings, with his usual sagacity, had seen how much advantage he might derive from possessing himself of this stronghold; and he had acted accordingly. The Judges, especially the Chief Justice, were hostile to the majority of the Council. The time had now come for putting this formidable machinery into action.

On a sudden, Calcutta was astounded by the news that Nuncomar had been taken up on a charge of felony, committed, and thrown into the common jail. The crime imputed to him was that six years before he had forged a bond. The ostensible prosecutor was a native. But it was then, and still is, the opinion of everybody, idiots and biographers excepted, that Hastings was the real mover in the business.

The rage of the majority rose to the highest point. They protested against the proceedings of the Supreme Court, and sent several urgent messages to the Judges, demanding that Nuncomar should be admitted to bail. The Judges returned haughty and resolute answers. All that the Council could do was to heap honors and emoluments on the family of Nuncomar; and this they did. In the meantime the assizes commenced; a true bill was found; and Nuncomar was brought before Sir Elijah Impey and a jury composed of Englishmen. A great quantity of contradictory swearing, and the necessity of having every word of the evidence interpreted, protracted the trial to a most unusual length. At last a verdict of guilty was returned, and the Chief Justice pronounced sentence of death on the prisoner.

That Impey ought to have respited Nuncomar we hold to be perfectly clear. Whether the whole proceeding was not illegal is a question. But it is certain that, whatever may have been, according to technical rules of construction, the effect of the statute under which the trial took place, it was most unjust to hang a Hindoo for forgery. The law which made forgery capital in England was passed without the smallest reference to the state of society in India. It was unknown to the natives of India. It had never been put in execution among them, certainly not for want of delinquents. It was in the highest degree shocking to all their notions. They were not accustomed to the distinction which many circumstances, peculiar to our own state of society, have led us to make between forgery and other kinds of cheating. The counterfeiting of a seal was, in their estimation, a common act of swindling; nor had it ever crossed their minds that it was to be punished as severely as gang-robbery or assassination. A just judge would, beyond all doubt, have reserved the case for the consideration of the sovereign. But Impey would not hear of mercy or delay.

The excitement among all classes was great. Francis and Francis's few English adherents described the Governor-General and the Chief Justice as the worst of murderers. Clavering, it was said, swore that, even at the foot of the gallows, Nuncomar should be rescued. The bulk of the European society, though strongly attached to the Governor-General, could not but feel compassion for a man who, with all his crimes, had so long filled so large a space in their sight, who had been great and powerful before the British empire in India began to exist, and to whom, in the old times, governors and members of council, then mere commercial factors, had paid court for protection. The feeling of the Hindoos was infinitely stronger. They were, indeed, not a people to strike one blow for their countryman. But his sentence filled them with sorrow and dismay. Tried even by their low standard of morality, he was a bad man. But, bad as he was, he was the head of their race and religion, a Brahmin of the Brahmins. He had inherited the purest and highest caste. He had practised with the greatest punctuality all those ceremonies to which the superstitious Bengalese ascribe far more importance than to the correct discharge of the social duties. They felt, therefore, as a devout Catholic in the dark ages would have felt at seeing a prelate of the highest dignity sent to the gallows by a secular tribunal. According to their old national laws, a Brahmin could not be put to death for any crime whatever. And the crime for which Nuncomar was about to die was regarded by them in much the same light in which the selling of an unsound horse for a sound price is regarded by a Yorkshire jockey.

The Mussulmans alone appear to have seen with exultation the fate of the powerful Hindoo, who had attempted to rise by means of the ruin of Mahommed Reza Khan. The Mahommedan historian of those times takes delight in aggravating the charge. He assures us that in Nuncomar's house a casket was found containing counterfeits of the seals of all the richest men of the province. We have never fallen in with any other authority for this story, which in itself is by no means improbable.

The day drew near; and Nuncomar prepared himself to die with that quiet fortitude with which the Bengalee, so effeminately timid in personal conflict, often encounters calamities for which there is no remedy. The sheriff, with the humanity which is seldom wanting in an English gentleman, visited the prisoner on the eve of the execution, and assured him that no indulgence, consistent with the law, should be refused to him. Nuncomar expressed his gratitude with great politeness and unaltered composure. Not a muscle of his face moved. Not a sigh broke from him. He put his finger to his forehead, and calmly said that fate would have its way, and that there was no resisting the pleasure of God. He sent his compliments to Francis, Clavering, and Monson, and charged them to protect Rajah Goordas, who was about to become the head of the Brahmins of Bengal. The sheriff withdrew, greatly agitated by what had passed, and Nuncomar sat composedly down to write notes and examine accounts.

The next morning, before the sun was in his power, an immense concourse assembled round the place where the gallows had been set up. Grief and horror were on every face; yet to the last the multitude could hardly believe that the English really purposed to take the life of the great Brahmin. At length the mournful procession came through the crowd. Nuncomar sat up in his palanquin, and looked round him with unaltered serenity. He had just parted from those who were most nearly connected with him. Their cries and contortions had appalled the European ministers of justice, but had not produced the smallest effect on the iron stoicism of the prisoner. The only anxiety which he expressed was that men of his own priestly caste might be in attendance to take charge of his corpse. He again desired to be remembered to his friends in the Council, mounted the scaffold with firmness, and gave the signal to the executioner. The moment that the drop fell, a howl of sorrow and despair rose from the innumerable spectators. Hundreds turned away their faces from the polluting sight, fled with loud wailings towards the Hoogley, and plunged into its holy waters, as if to purify themselves from the guilt of having looked on such a crime. These feelings were not confined to Calcutta. The whole province was greatly excited; and the population of Dacca, in particular, gave strong signs of grief and dismay.

Of Impey's conduct it is impossible to speak too severely. We have already said that, in our opinion, he acted unjustly in refusing to respite Nuncomar. No rational man can doubt that he took this course in order to gratify the Governor-General. If we had ever had any doubts on that point, they would have been dispelled by a letter which Mr. Gleig has published. Hastings, three or four years later, described Impey as the man "to whose support he was at one time indebted for the safety of his fortune, honor, and reputation." These strong words can refer only to the case of Nuncomar; and they must mean that Impey hanged Nuncomar in order to support Hastings. It is, therefore, our deliberate opinion that Impey, sitting as a judge, put a man unjustly to death in order to serve a political purpose.

But we look on the conduct of Hastings in a somewhat different light. He was struggling for fortune, honor, liberty, all that makes life valuable. He was beset by rancorous and unprincipled enemies. From his colleagues he could expect no justice. He cannot be blamed for wishing to crush his accusers. He was indeed bound to use only legitimate means for that end. But it was not strange that he should have thought any means legitimate which were pronounced legitimate by the sages of the law, by men whose peculiar duty it was to deal justly between adversaries, and whose education might be supposed to have peculiarly qualified them for the discharge of that duty. Nobody demands from a party the unbending equity of a judge. The reason that judges are appointed is, that even a good man cannot be trusted to decide a cause in which he is himself concerned. Not a day passes on which an honest prosecutor does not ask for what none but a dishonest tribunal would grant. It is too much to expect that any man, when his dearest interests are at stake, and his strongest passions excited, will, as against himself, be more just than the sworn dispensers of justice. To take an analogous case from the history of our own island: suppose that Lord Stafford, when in the Tower on suspicion of being concerned in the Popish Plot, had been apprised that Titus Oates had done something which might, by a questionable construction, be brought under the head of felony. Should we severely blame Lord Stafford, in the supposed case, for causing a prosecution to be instituted, for furnishing funds, for using all his influence to intercept the mercy of the Crown? We think not. If a judge, indeed, from favor to the Catholic lords, were to strain the law in order to hang Oates, such a judge would richly deserve impeachment. But it does not appear to us that the Catholic lord, by bringing the case before the judge for decision, would materially overstep the limits of a just self-defence.

While, therefore, we have not the least doubt that this memorable execution is to be attributed to Hastings, we doubt whether it can with justice be reckoned among his crimes. That his conduct was dictated by a profound policy is evident. He was in a minority in Council. It was possible that he might long be in a minority. He knew the native character well. He knew in what abundance accusations are certain to flow in against the most innocent inhabitant of India who is under the frown of power. There was not in the whole black population of Bengal a place-holder, a place-hunter, a government tenant, who did not think that he might better himself by sending up a deposition against the Governor-General. Under these circumstances, the persecuted statesman resolved to teach the whole crew of accusers and witnesses that, though in a minority at the council board, he was still to be feared. The lesson which he gave them was indeed a lesson not to be forgotten. The head of the combination which had been formed against him, the richest, the most powerful, the most artful of the Hindoos, distinguished by the favor of those who then held the government, fenced round by the superstitious reverence of millions, was hanged in broad day before many thousands of people. Everything that could make the warning impressive, dignity in the sufferer, solemnity in the proceeding, was found in this case. The helpless rage and vain struggles of the Council made the triumph more signal. From that moment the conviction of every native was that it was safer to take the part of Hastings in a minority than that of Francis in a majority, and that he who was so venturous as to join in running down the Governor-General might chance, in the phrase of the Eastern poet, to find a tiger, while beating the jungle for a deer. The voices of a thousand informers were silenced in an instant. From that time, whatever difficulties Hastings might have to encounter, he was never molested by accusations from natives of India.

It is a remarkable circumstance that one of the letters of Hastings to Dr. Johnson bears date a very few hours after the death of Nuncomar. While the whole settlement was in commotion, while a mighty and ancient priesthood were weeping over the remains of their chief, the conqueror in that deadly grapple sat down, with characteristic self-possession, to write about the Tour to the Hebrides, Jones's Persian Grammar, and the history, traditions, arts, and natural productions of India.

In the meantime, intelligence of the Rohilla war, and of the first disputes between Hastings and his colleagues, had reached London. The Directors took part with the majority, and sent out a letter filled with severe reflections on the conduct of Hastings. They condemned, in strong but just terms, the iniquity of undertaking offensive wars merely for the sake of pecuniary advantages. But they utterly forgot that, if Hastings had by illicit means obtained pecuniary advantages, he had done so, not for his own benefit, but in order to meet their demands. To enjoin honesty, and to insist on having what could not be honestly got, was then the constant practice of the Company. As Lady Macbeth says of her husband, they "would not play false, and yet would wrongly win."

The Regulating Act, by which Hastings had been appointed Governor-General for five years, empowered the Crown to remove him on an address from the Company. Lord North was desirous to procure such an address. The three members of Council who had been sent out from England were men of his own choice. General Clavering, in particular, was supported by a large parliamentary connection, such as no cabinet could be inclined to disoblige. The wish of the Minister was to displace Hastings, and to put Clavering at the head of the government. In the Court of Directors parties were very nearly balanced. Eleven voted against Hastings; ten for him. The Court of Proprietors was then convened. The great saleroom presented a singular appearance. Letters had been sent by the Secretary of the Treasury, exhorting all the supporters of government who held India stock to be in attendance. Lord Sandwich marshalled the friends of the administration with his usual dexterity and alertness. Fifty peers and privy councillors, seldom seen so far eastward, were counted in the crowd. The debate lasted till midnight. The opponents of Hastings had a small superiority on the division; but a ballot was demanded; and the result was that the Governor-General triumphed by a majority of above a hundred votes over the combined efforts of the Directors and the Cabinet. The ministers were greatly exasperated by this defeat. Even Lord North lost his temper, no ordinary occurrence with him, and threatened to convoke Parliament before Christmas, and to bring in a bill for depriving the Company of all political power, and for restricting it to its old business of trading in silks and teas.

Colonel Macleane, who through all this conflict had zealously supported the cause of Hastings, now thought that his employer was in imminent danger of being turned out, branded with parliamentary censure, perhaps prosecuted. The opinion of the crown lawyers had already been taken respecting some parts of the Governor-General's conduct. It seemed to be high time to think of securing an honorable retreat. Under these circumstances, Macleane thought himself justified in producing the resignation with which he had been entrusted. The instrument was not in very accurate form; but the Directors were too eager to be scrupulous. They accepted the resignation, fixed on Mr. Wheler, one of their own body, to succeed Hastings, and sent out orders that General Clavering, as senior member of Council, should exercise the functions of Governor-General till Mr. Wheler should arrive.

But, while these things were passing in England, a great change had taken place in Bengal. Monson was no more. Only four members of the government were left. Clavering and Francis were on one side, Barwell and the Governor-General on the other; and the Governor-General had the casting vote. Hastings, who had been during two years destitute of all power and patronage, became at once absolute. He instantly proceeded to retaliate on his adversaries. Their measures were reversed, their creatures were displaced. A new valuation of the lands of Bengal, for the purposes of taxation, was ordered; and it was provided that the whole inquiry should be conducted by the Governor-General, and that all the letters relating to it should run in his name. He began, at the same time, to revolve vast plans of conquest and dominion, plans which he lived to see realized, though not by himself. His project was to form subsidiary alliances with the native princes, particularly with those of Oude and Berar, and thus to make Britain the paramount power in India. While he was meditating these great designs, arrived the intelligence that he had ceased to be Governor-General, that his resignation had been accepted, that Wheler was coming out immediately, and that, till Wheler arrived, the chair was to be filled by Clavering.

Had Hastings still been in a minority, he would probably have retired without a struggle; but he was now the real master of British India, and he was not disposed to quit his high place. He asserted that he had never given any instructions which could warrant the steps taken at home. What his instructions had been, he owned he had forgotten. If he had kept a copy of them he had mislaid it. But he was certain that he had repeatedly declared to the Directors that he would not resign. He could not see how the court, possessed of that declaration from himself, could receive his resignation from the doubtful hands of an agent. If the resignation were invalid, all the proceedings which were founded on that resignation were null, and Hastings was still Governor-General.

He afterwards affirmed that, though his agents had not acted in conformity with his instructions, he would nevertheless have held himself bound by their acts, if Clavering had not attempted to seize the supreme power by violence. Whether this assertion were or were not true, it cannot be doubted that the imprudence of Clavering gave Hastings an advantage. The General sent for the keys of the fort and of the treasury, took possession of the records, and held a council at which Francis attended. Hastings took the chair in another apartment, and Barwell sat with him. Each of the two parties had a plausible show of right. There was no authority entitled to their obedience within fifteen thousand miles. It seemed that there remained no way of settling the dispute except an appeal to arms; and from such an appeal Hastings, confident of his influence over his countrymen in India, was not inclined to shrink. He directed the officers of the garrison of Fort William and of all the neighboring stations to obey no orders but his. At the same time, with admirable judgment, he offered to submit the case to the Supreme Court, and to abide by its decision. By making this proposition he risked nothing; yet it was a proposition which his opponents could hardly reject. Nobody could be treated as a criminal for obeying what the judges should solemnly pronounce to be the lawful government. The boldest man would shrink from taking arms in defence of what the judges should pronounce to be usurpation. Clavering and Francis, after some delay, unwillingly consented to abide by the award of the court. The court pronounced that the resignation was invalid, and that therefore Hastings was still Governor-General under the Regulating Act; and the defeated members of the Council, finding that the sense of the whole settlement was against them, acquiesced in the decision.

About this time arrived the news that, after a suit which had lasted several years, the Franconian courts had decreed a divorce between Imhoff and his wife. The Baron left Calcutta, carrying with him the means of buying an estate in Saxony. The lady became Mrs. Hastings. The event was celebrated by great festivities; and all the most conspicuous persons at Calcutta, without distinction of parties, were invited to the Government House. Clavering, as the Mahommedan chronicler tells the story, was sick in mind and body, and excused himself from joining the splendid assembly. But Hastings, whom, as it should seem, success in ambition and in love had put into high good-humor, would take no denial. He went himself to the General's house, and at length brought his vanquished rival in triumph to the gay circle which surrounded the bride. The exertion was too much for a frame broken by mortification as well as by disease. Clavering died a few days later.

Wheler, who came out expecting to be Governor-General, and was forced to content himself with a seat at the council board, generally voted with Francis. But the Governor-General, with Barwell's help and his own casting vote, was still the master. Some change took place at this time in the feeling both of the Court of Directors and of the Ministers of the Crown. All designs against Hastings were dropped; and, when his original term of five years expired, he was quietly reappointed. The truth is that the fearful dangers to which the public interests in every quarter were now exposed made both Lord North and the Company unwilling to part with a Governor whose talents, experience, and resolution enmity itself was compelled to acknowledge.

The crisis was indeed formidable. That great and victorious empire, on the throne of which George the Third had taken his seat eighteen years before, with brighter hopes than had attended the accession of any of the long line of English sovereigns, had, by the most senseless misgovernment, been brought to the verge of ruin. In America millions of Englishmen were at war with the country from which their blood, their language, their religion, and their institutions were derived, and to which, but a short time before, they had been as strongly attached as the inhabitants of Norfolk and Leicestershire. The great powers of Europe, humbled to the dust by the vigor and genius which had guided the councils of George the Second, now rejoiced in the prospect of a signal revenge. The time was approaching when our island, while struggling to keep down the United States of America, and pressed with a still nearer danger by the too just discontents of Ireland, was to be assailed by France, Spain, and Holland, and to be threatened by the armed neutrality of the Baltic; when even our maritime supremacy was to be in jeopardy; when hostile fleets were to command the Straits of Calpe and the Mexican Sea; when the British flag was to be scarcely able to protect the British Channel. Great as were the faults of Hastings, it was happy for our country that at that conjuncture, the most terrible through which she has ever passed, he was the ruler of her Indian dominions.

An attack by sea on Bengal was little to be apprehended. The danger was that the European enemies of England might form an alliance with some native power, might furnish that power with troops, arms, and ammunition, and might thus assail our possessions on the side of the land. It was chiefly from the Mahrattas that Hastings anticipated danger. The original seat of that singular people was the wild range of hills which runs along the western coast of India. In the reign of Aurungzebe the inhabitants of those regions, led by the great Sevajee, began to descend on the possessions of their wealthier and less warlike neighbors. The energy, ferocity, and cunning of the Mahrattas soon made them the most conspicuous among the new powers which were generated by the corruption of the decaying monarchy. At first they were only robbers. They soon rose to the dignity of conquerors. Half the provinces of the empire were turned into Mahratta principalities. Freebooters, sprung from low castes, and accustomed to menial employments, became mighty Rajahs. The Bonslas, at the head of a band of plunderers, occupied the vast region of Berar. The Guicowar, which is, being interpreted, the Herdsman, founded that dynasty which still reigns in Guzerat. The houses of Scindia and Holkar waxed great in Malwa. One adventurous captain made his nest on the impregnable rock of Gooti. Another became the lord of the thousand villages which are scattered among the green rice-fields of Tanjore.

That was the time, throughout India, of double government. The form and the power were everywhere separated. The Mussulman nabobs who had become sovereign princes, the Vizier in Oude, and the Nizam at Hyderabad, still called themselves the viceroys of the house of Tamerlane. In the same manner the Mahratta states, though really independent of each other, pretended to be members of one empire. They all acknowledged, by words and ceremonies, the supremacy of the heir of Sevajee, a roi fainéant who chewed bhang and toyed with dancing girls in a state prison at Sattara, and of his Peshwa or mayor of the palace, a great hereditary magistrate, who kept a court with kingly state at Poonah, and whose authority was obeyed in the spacious provinces of Aurungabad and Bejapoor.

Some months before war was declared in Europe the government of Bengal was alarmed by the news that a French adventurer, who passed for a man of quality, had arrived at Poonah. It was said that he had been received there with great distinction, that he had delivered to the Peshwa letters and presents from Louis the Sixteenth, and that a treaty, hostile to England, had been concluded between France and the Mahrattas.

Hastings immediately resolved to strike the first blow. The title of the Peshwa was not undisputed. A portion of the Mahratta nation was favorable to a pretender. The Governor-General determined to espouse this pretender's interest, to move an army across the peninsula of India, and to form a close alliance with the chief of the house of Bonsla, who ruled Berar, and who, in power and dignity, was inferior to none of the Mahratta princes.

The army had marched, and the negotiations with Berar were in progress, when a letter from the English consul at Cairo brought the news that war had been proclaimed both in London and Paris. All the measures which the crisis required were adopted by Hastings without a moment's delay. The French factories in Bengal were seized. Orders were sent to Madras that Pondicherry should instantly be occupied. Near Calcutta, works were thrown up which were thought to render the approach of a hostile force impossible. A maritime establishment was formed for the defence of the river. Nine new battalions of sepoys were raised, and a corps of native artillery was formed out of the hardy Lascars of the Bay of Bengal. Having made these arrangements, the Governor-General with calm confidence pronounced his presidency secure from all attack, unless the Mahrattas should march against it in conjunction with the French.

The expedition which Hastings had sent westward was not so speedily or completely successful as most of his undertakings. The commanding officer procrastinated. The authorities at Bombay blundered. But the Governor-General persevered. A new commander repaired the errors of his predecessor. Several brilliant actions spread the military renown of the English through regions where no European flag had ever been seen. It is probable that, if a new and more formidable danger had not compelled Hastings to change his whole policy, his plans respecting the Mahratta empire would have been carried into complete effect.