[179] See Rushworth, vol. i. p. 420. His language was decisive.
[180] This letter is in the works of AEneas Sylvius; a copious
extract is given by Bossuet, in his "Variations." See also Mosheim,
Cent. xiii. part ii. chap. 2, note _m_.
[181] Though it cannot be positively asserted it is generally
believed that the author was Robert Longlande, a monk of Malvern.
See introduction to Wright's edition of "The Vision." The latter
part of the year 1362 is believed to be the time of its composition.
[182] The passage is so remarkable as to be worth giving here, for
the immediate reference of such readers as may not have ready access
to the original. We modernize the spelling from Mr. Wright's
edition:--
But there shall come a king,
And confess you religious,
And award you as the Bible telleth
For breaking of your rule.
* * * * *
And then shall the Abbot of Abingdon
And all his issue for ever,
Have a knock of a king,
And incurable the wound.
[183] Ep. ad Att. Lib. x. Ep. 4.
[184] Ep. ad Att. Lib. vi. Ep. 6.
[185] This remarkable confession I find in Menage's "Observations
sur la Langue Francoise," Part II. p. 110.
[186] [Greek: Okeia gar xunesei, kai oute promathon es auten ouden,
out epimathon ton te parachrema di elachistes boules kratistos
gnomon, kai ton mellonton epipleiston tou genesomenou aristos
eikastes].--Thucydides, lib. i.
[187] Arist. Rhet. lib. vii. c. 5.
[188] This work was printed in London as a _first_ volume, but
remained unpublished. This singularly curious production was
suppressed, but reprinted at Paris. It has suffered the most cruel
mutilations. I read with surprise and instruction the single copy
which I was assured was the only one saved from the havoc of the
entire edition. The writer was the celebrated Chateaubriand.
[189] "Biographia Literaria; or, Biographical Sketches of my
Literary Life and Opinions." By S.T. Coleridge, Esq. 1807. Vol. i.
p. 214.
[190] _Public spirit_, and _public spirits_, were about the year
1700 household words with us. Leibnitz was struck by their
significance, but it might now puzzle us to find synonyms, or even
to explain the very terms themselves.
[191] This extraordinary passage is at the close of the third book
of _Emile_, to which I must refer the reader. It is curious,
however, to observe, that in 1760 Rousseau poured forth the
following awful predictions, which were considered quite
absurd:--"Vous vous fiez a l'ordre actuel de la societe, sans songer
que cet ordre est sujet a des _revolutions inevitables_--le grand
devient petit, le riche devient pauvre, le monarque devient
sujet--_nous approchons l'etat de crise et du siecle des
revolutions_. Que fera donc dans la bassesse ce satrape que vous
n'aurez eleve que pour la grandeur? Que fera dans la pauvrete, ce
publicain qui ne scait vivre que d'or? Que fera, depourvu de tout,
ce fastueux imbecille qui ne sait point user de lui-meme?" &c. &c.
[192] This prediction of the end of the world is one of the most
popular hallucinations, warmly received by many whenever it is
promulgated. It had the most marked effect when the cycle of a
thousand years after the birth of Christ was approaching completion;
and the world was assured that was the limit of its present state.
Numerous acts of piety were performed. Churches were built,
religious houses founded, and asceticism became the order of the
day, until the dreaded year was completed without the accompaniment
of the supernatural horrors so generally feared; the world soon
relapsed into forgetfulness, and went on as before. Very many
prophecies have since been promulgated; and in defiance of such
repeated failures are still occasionally indulged in by persons from
whom better things might be expected. Richard Brothers, in the last
century, and more than one reverend gentleman in the present one,
have been bold enough to fix an exact time for the event: but it has
passed as quietly as the thousandth anniversary noted above.
[193] One of the most effective prophecies against London, and which
frightened for the time a very large number of its inhabitants, was
that given out in the spring of 1750, after a slight shock of an
earthquake was felt in London, and it was prophesied that another
should occur which would destroy the town and all its inhabitants.
All the roads were thronged with persons flying to the country a day
or two before the threatened event; and they were all unmercifully
ridiculed when the day passed over quietly. Walpole in one of his
amusing letters speaks of a party who went "to an inn ten miles out
of town, where they are to play at brag till five in the morning,
and then come back--I suppose, to look for the bones of their
husbands and families under the rubbish!" Jokers who were out late
amused themselves by bawling in the watchmen's voice, "Past four
o'clock, and a dreadful earthquake!" A pamphlet purporting to be "a
full and true account" of this earthquake which never happened, was
"printed for Tim Tremor, in Fleet-street, 1750," and made the
vehicle for much personal satire. Thus it is stated that the
"Commissioners of Westminster-bridge have ordered this calamity to
be entered in their books, as a glorious excuse for the next sinking
pier;" and that the town received some comfort upon hearing that
"the Inns of Court were all sunk, and several orders were given that
no one should assist in bringing any one lawyer above ground."
[194] An eye-witness of the great fire of London has noted the
difficulty of obtaining effective assistance in endeavouring to stay
its progress, owing to the superstition which seized many persons,
because a prophecy of Mother Shipton's was quoted to show that
London was doomed to hopeless and entire destruction.
[195] "A Dark Lantherne, offering a dim Discovery, intermixed with
Remembrances, Predictions, &c. 1652."
[196] Hooker wrote this about 1560, and he wrote before the _Siecle
des Revolutions_ had begun, even among ourselves! He penetrated into
this important principle merely by the force of his own meditation.
_At this moment_, after more practical experience in political
revolutions, a very intelligent French writer, in a pamphlet,
entitled "M. da Villele," says, "Experience proclaims a great
truth--namely, that revolutions themselves cannot succeed, except
when they are favoured by a portion of the GOVERNMENT." He
illustrates the axiom by the different revolutions which have
occurred in his nation within these thirty years. It is the same
truth, traced to its source by another road.