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of the infinite sacredness of truth. When men of acute and practised intellects-men trained, be it for good or evil, in all the critical discipline of the nineteenth century, gravely propound the legends of the Nicene and Middle Ages not indeed as things in which they themselves believe-expert in the art of theological fencing, they generally avoid committing themselves to this extent but as things which others may believe, or ought to believe, or which it is a privilege' to believe; the impression produced is not that of blindness or delusion on their parts, but of devotion to an unhappy system which reduces them to a 'kind of moral absurdity; and compels them, in order to carry it out, to put forward for public reception things of the falsehood of which they really entertain, though they dare not avow it even to themselves, no doubt at all. Why is it more manly,' asks Mr Ward, to kiss fondly a mother's portrait or lock of hair, than to cherish and bear about a crucifix, or a fragment of the true cross?' Does Mr Ward really believe in the impudent Byzantine fable to which he here alludes ? If he does not if he only plays at believing in it has he estimated the infinite mischief which is done by thus insinuating more than he can honestly avouch? by trying, as "it were, to steal an assent which he dares not openly ask? All the heresies, whatever they may be, which have been laid to Mr Ward's charge, are in our mind a mere nothing compared with the sin against truth and conscience contained in this and many similar passages of his writings.

Received in faith, in our time and country, such things cannot be. They do not fall in the way of those quiet and simple believers who rely on authority. The youthful enquirer who adopts these views, much more generally does so, like Mr Taylor's hero Comnenus,

With a mind against its natural bent
Tortured to strong dévotion.'

They are the products, however paradoxical it may sound, of scepticism, not of faith. The first stage towards their adoption is, dissatisfaction with popular doctrines. The student begins by criticising and rejecting, and ends by choosing. His belief rarely takes possession of him: he more commonly appropriates it by a voluntary determination. Voluntatis pondere in hanc partem inclinatur. Observe, consequently, the line of argument by which the position thus assumed is defended. You refuse to believe in such or such a miracle of the middle ages, because you ' think the evidence unsatisfactory. But is the evidence of the 'miracles of our Saviour more satisfactory? You cannot make 'more of the difference between them, than amounts to a mere 'question of degree. Receive the one only, and your faith rests 'on mere private analysis, on which one mind has full right to

the strange doubts and questionings of external and moral truth with which they abound. M. Cousin, comparing the Pensées with certain manuscript fragments of the author, has reduced them to a complete system of Pyrrhonism; or rather has proved incontestably that the last conclusions at which this great mind arrived in philosophy were those of total unbelief. Meanwhile every defeat of his reason was, as it were, a victory of his faith. The faculties of his being, instead of harmonizing, were at war with each other. He took refuge from unreality in mystery. The more the objects of reason failed him, the more resolutely he clung to a system of religious belief, determinately chosen at first, but which attained at last complete and engrossing dominion over him. All the world knows the rest of the history of this, among the most gifted, of mortal men. How long so wild a mental conflict might continue in a more strongly organized machine, it were vain to conjecture: in him it led to early madness and death: unless we should rather say that all these phenomena, both of mind and body, proceeded from the same physical origin.

But we have wandered very far indeed from the controversies of which it was our purpose to lay the outlines before our readers. Much might be said on the application of the lessons conveyed by them to our circumstances at home: but we must forbear. Enough for us at present to sum up briefly what remains of their history. After much vehement discussion, the Chambers of Paris in 1844, framed a law fixing the qualifications of private schoolmasters: the degree appears to be still indispensable; but every applicant must be able to show in addition a certificate of morality, delivered by a commission of five, of which the Bishop appoints one member. He must, moreover, have attained his thirtieth year, and must declare himself not to belong to any illegal association. There are also some relaxations on the restrictions formerly imposed on the higher seminaries, or secondary ecclesiastical schools. It is needless to say, that these concessions have not satisfied the clerical party. That party itself, however, can do little in the Chambers; nor are there any present symptoms of union between them and any section of the Liberal Opposition. But what will be the ulterior consequences of the daily increasing and pertinacious disaffection of the clergy and their partisans? Unquestionably they will neither defeat, nor even retard, the progress of education and general improvement. They can never become again a great social power, except by seconding that progress; least of all in France. On the contrary, they will indirectly contribute to its benefit, in an essential particular; for the respect due to an Opposition so powerful and so watchful, will compel the

State to pay due attention to the claims of religion within her establishments, and to leave free scope for the activity of that more serious tone of feeling which prevails among the instructed youth of the present generation. And the violent contrast between two opposing extremes may, for aught we know, end in some new development within the bosom of Catholicism itself.

1

That a new and more violent attack, on the part of the clerical party, is in preparation, can hardly be doubted. The recent publication of the Archbishop of Lyons against M. Dupin, (for which he also has been visited with a déclaration d'abus,) proves that the crisis has not arrived at its height. . But it seems to be generally felt, that concession has gone far enough; the body of the French nation will stand by the Minister who resolves to abide by established institutions. They will look to realities, and disregard mere plausible arguments. No question but the Law against Religious Associations is in itself open to much objection, as an interference with personal liberty; but it must now be maintained, because the objects of the present attack upon it are evident. No question but, on general principles, Freedom of Education is better than Monopoly; but we have seen how slender this monopoly really is in the case of the University; and, such as it is, it must be supported, because the monopoly of divine right is at this moment the only alternative. And, above all, the Ministers of Louis Philippe will not forget that the real strength of his dynasty is in the nation; that it is not by buying off hostile factions that its stability can be ultimately maintained. The Priesthood-the ultramontane and leading party among them— will take every instalment that is offered; but they will not the less insist on the payment of the debt of 1830 to the uttermost farthing let their domain in France be extended and strengthened as it may, their Church will not the less be beyond the Alps, and their King beyond the Rhine.

*

ART. V.History of the Conquest of Mexico. By WILLIAM H. PRESCOTT. Three volumes, 8vo. London: 1843.

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MR R PRESCOTT has long been honourably known as author of one of the most valuable historical works produced in the present age. He has here undertaken a task, less arduous perhaps to himself, but certainly not less interesting to his readers. He has fixed upon one of those great and romantic episodes which are so frequent in the history of the Middle Ages; has made himself thoroughly acquainted with its particulars; and has embodied these in a narrative, which, considered merely as a work of amusement, will bear comparison with the best romances in the language. The Conquest of Mexico' is probably of less importance as a collection of facts, and of less merit as an intellectual effort, than the History of Ferdinand and Isabella;' but we think it even more secure of universal popularity. It is impossible to write a masterly history of the first nation in Europe for forty years, without raising controversies and advancing questionable theories. There are probably many historical students, who have found statements and opinions in Mr Prescott's former work from which they are inclined to dissent; but we doubt whether any intelligent reader has laid down that now before us, without acknowledging it to be one of the most delightful narratives in his recollection.* We regret much that other pressing calls should have thus long 'delayed the communication of our sentiments regarding it to our ordinary readers.

We shall not pretend to have examined a narrative which has given us so much pleasure, with the keen scrutiny of a severe criticism; but we can conscientiously affirm, that we remember little or nothing in the manner of its execution which we could have wished otherwise. Mr Prescott appears to us to possess almost every qualification for his task. He has a pure, simple, and eloquent style-a keen relish for the picturesque-a quick and discerning judgment of character-and a calm, generous, and enlightened spirit of philanthropy. There is no exaggera

*The wish has more than once been felt by us, that Mr Prescott would turn his thoughts to a History of the Spanish Expeditions in quest of El Dorado-a subject quite untouched as a whole, and which, with its collateral enquiries and results, would form a Historical work of high and romantic interest, peculiarly suited to his pen. See this Journal, Vol. lxxi. p. 22.