that they have in them a spirit of movement, a perpetual reference to what man is to do in order to an end, rather than to his mere speculation upon what is. In his Essays this is naturally still more prominent. They are, as quaintly described in the title-page of the first edition, "places (loci) of persuasion and dissuasion;" counsels for those who would be great as well as wise. They are such as sprang from a mind ardent in two kinds of ambition, and hesitating whether to found a new philosophy, or to direct the vessel of the state. We perceive, however, that the immediate reward attending greatness, as is almost always the case, gave it a preponderance in his mind; and hence his Essays are more often political than moral; they deal with mankind, not in their general faculties or habits, but in their mutual strife, their endeavours to rule others, or to avoid their rule. He is more cautious and more comprehensive, though not more acute, than Machiavel, who often becomes too dogmatic through the habit of referring every thing to a particular aspect of political societies. Nothing in the Prince or the Discourses on Livy is superior to the Essays on Seditions, on Empire, on Innovations, or generally those which bear on the dexterous management of a people by their rulers. Both these writers have what to our more liberal age appears a counselling of governors for their own rather than their subjects' advantage; but as this is generally represented to be the best means, though not, as it truly is, the real end, their advice tends, on the whole, to promote the substantial benefits of government.

Their excellence.

34. The transcendent strength of Bacon's mind is visible in the whole tenor of these Essays, unequal as they must be from the very nature of such compositions. They are deeper and more discriminating than any earlier, or almost any later work in the English language, full of recondite observation long matured and carefully sifted. It is true that we might wish for more vivacity and ease; Bacon, who had much wit, had little gaiety; his Essays are consequently stiff and grave, where the subject might have been touched with a lively hand; thus it is in those on Gardens and on Building. The sentences have sometimes too apophthegmatic a form, and want coherence; the historical instances, though far less frequent than with Montaigne, have a little

the look of pedantry to our eyes. But it is from this condensation, from this gravity, that the work derives its peculiar impressiveness. Few books are more quoted, and what is not always the case with such books, we may add that few are more generally read. In this respect they lead the van of our prose literature; for no gentleman is ashamed of owning that he has not read the Elizabethan writers; but it would be somewhat derogatory to a man of the slightest claim to polite letters, were he unacquainted with the Essays of Bacon. It is indeed little worth while to read this or any other book for reputation's sake; but very few in our language so well repay the pains, or afford more nourishment to the thoughts. They might be judiciously introduced, with a small number more, into a sound method of education, one that should make wisdom, rather than mere knowledge, its object, and might become a text-book of examination in our schools.

Feltham's

35. It is rather difficult to fix upon the fittest place for bringing forward some books, which, though moral in their subject, belong to the general literature of Resolves. the age, and we might strip the province of polite letters of what have been reckoned its chief ornaments. I shall therefore select here such only as are more worthy of consideration for their matter than for the style in which it is delivered. Several that might range, more or less, under the denomination of moral essays, were published both in English and in other languages. But few of them are now read, or even much known by name. One, which has made a better fortune than the rest, demands mention, the Resolves of Owen Feltham. Of this book, the first part of which was published in 1627, the second not till after the middle of the century, it is not uncommon to meet with high praises in those modern writers, who profess a faithful allegiance to our older liter

ature.

For myself, I can only say that Feltham appears not only a laboured and artificial, but a shallow writer. Among his many faults none strikes me more than a want of depth, which his pointed and sententious manner renders more ridiculous. There are certainly exceptions to this vacuity of original meaning in Feltham; it would be possible to fill a few pages with extracts not undeserving of being read, with thoughts just and judicious, though never deriving much

lustre from his diction. He is one of our worst writers in point of style; with little vigour, he has less elegance; his English is impure to an excessive degree, and full of words unauthorised by any usage. Pedantry, and the novel phrases which Greek and Latin etymology was supposed to warrant, appear in most productions of this period; but Feltham attempted to bend the English idiom to his own affectations. The moral reflections of a serious and thoughtful mind are generally pleasing, and to this perhaps is partly owing the kind of popularity which the Resolves of Feltham have obtained; but they may be had more agreeably and profitably in other books.*

Browne's

dici.

36. A superior genius to that of Feltham is exhibited in the Religio Medici of Sir Thomas Browne. This Religio Me- little book made a remarkable impression; it was soon translated into several languages, and is highly extolled by Conringius and others, who could only judge through these versions. Patin, though he rather slights it himself, tells us in one of his letters that it was very popular at Paris. The character which Johnson has given of the Religio Medici is well known; and, though perhaps rather too favourable, appears in general just.† The mind of Browne was fertile, and, according to the current use of the word, ingenious; his analogies are original and sometimes brilliant ;

The sor

* This is a random sample of Feltham's style: -"Of all objects of sorrow a distressed king is the most pitiful, because it presents us most the frailty of humanity, and cannot but most midnight the soul of him that is fallen. rows of a deposed king are like the distorquements of a darted conscience, which none can know but he that hath lost a crown." Cent. i. 61. We find not long after the following precious phrase: "The nature that is arted with the subtleties of time and practice." i. 63. In one page we have obnubilate, nested, parallel (as a verb), fails (failings) uncurtain, depraving (calumniating). i. 50. And we are to be disgusted with such vile English, or properly no English, for the sake of the sleepy saws of a trivial morality. Such defects are not compensated by the better and more striking thoughts we may occasionally light upon. In reading

Feltham, nevertheless, I seemed to perceive some resemblance to the tone and way of thinking of the Turkish Spy, which is a great compliment to the former; for the Turkish Spy is neither disagreeable nor superficial. The resemblance must lie in a certain contemplative melancholy, rather serious than severe, in respect to the world and its ways; and as Feltham's Resolves seem to have a charm, by the editions they have gone through, and the good name they have gained, I can only look for it in this.

"The Religio Medici was no sooner published than it excited the attention of the public by the novelty of paradoxes, the dignity of sentiment, the quick succession of images, the multitude of abstruse allusions, the subtlety of disquisition, and the strength of language." Life of Browne (in Johnson's Works, xii. 275.).

and as his learning is also in things out of the beaten path, this gives a peculiar and uncommon air to all his writings, and especially to the Religio Medici. He was, however, far removed from real philosophy, both by his turn of mind and by the nature of his erudition; he seldom reasons, his thoughts. are desultory, sometimes he appears sceptical or paradoxical, but credulity and deference to authority prevail. He belonged to the class, numerous at that time in our church, who halted between popery and protestantism; and this gives him, on all such topics, an appearance of vacillation and irresoluteness which probably represents the real state of his mind. His paradoxes do not seem very original, nor does he arrive at them by any process of argument; they are more like traces of his reading casually suggesting themselves, and supported by his own ingenuity. His style is not flowing, but vigorous; his choice of words not elegant, and even approaching to barbarism as English phrase; yet there is an impressiveness, an air of reflection and sincerity in Browne's writings, which redeem many of their faults. His egotism is equal to that of Montaigne, but with this difference, that it is the egotism of a melancholy mind, which generally becomes unpleasing. This melancholy temperament is characteristic of Browne. "Let's talk of graves and worms and epitaphs" seems his motto. His best written work, the Hydriotaphia, is expressly an essay on sepulchral urns; but the same taste for the cir cumstances of mortality leavens also the Religio Medici.

37. The thoughts of Sir Walter Raleigh on moral prudence are few, but precious. And some of the bright Selden's sallies of Selden recorded in his Table Talk are of Table Talk. the same description, though the book is too miscellaneous to fall under any single head of classification. The editor of this very short and small volume, which gives, perhaps, a more exalted notion of Selden's natural talents than any of his learned writings, requests the reader to distinguish times, and "in his fancy to carry along with him the when and the why many of these things were spoken." This intimation accounts for the different spirit in which he may seem to combat the follies of the prelates at one time, and of the presbyterians or fanatics at another. These sayings are not always, apparently, well-reported; some seem to have been

misunderstood, and in others the limiting clauses to have been forgotten. But on the whole they are full of vigour, raciness, and a kind of scorn of the half-learned, far less rude, but more cutting than that of Scaliger. It has been said that the Table Talk of Selden is worth all the Ana of the Continent. In this I should be disposed to concur; but they are not exactly works of the same class.

Osborn's

his Son.

38. We must now descend much lower, and could find little worth remembering. Osborn's Advice to his Advice to Son may be reckoned among the moral and political writings of this period. It is not very far above mediocrity, and contains a good deal that is common-place, yet with a considerable sprinkling of sound sense and observation. The style is rather apophthegmatic, though by no means more so than was then usual.

John Valen

39. A few books, English as well as foreign, are purposely deferred for the present; I am rather apprehentine Andreæ. sive that I shall be found to have overlooked some not unworthy of notice. One written in Latin by a German writer has struck me as displaying a spirit which may claim for it a place among the livelier and lighter class, though with serious intent, of moral essays. John Valentine Andreæ was a man above his age, and a singular contrast to the narrow and pedantic herd of German scholars and theologians. He regarded all things around him with a sarcastic but benevolent philosophy, keen in exposing the errors of mankind, yet only for the sake of amending them. It has been supposed by many that he invented the existence of the famous Rosicrucian society, not so much, probably, for the sake of mystification, as to suggest an institution so praiseworthy and philanthropic as he delineated for the imitation of mankind. This, however, is still a debated problem in Germany.* But among his numerous writings, that alone of which I know any thing is entitled, in the original Latin, Mythologiæ Christianæ, sive Virtutum et Vitiorum Vitae Humanæ Imaginum Libri Tres. (Strasburg, 1618.) Herder has translated a part of this book in the fifth volume of his Zerstreute Blätter; and it is here that I have met with it. Andreæ wrote, I believe, solely

* Brucker, iv. 735. Biogr. Univ. art. Andreæ, et alibi.