August 4, 1839.

6.. . . It is curious to observe how nations run a similar course with each other. We are now on a new road, made by some private speculators, with a toll on it, and they laud it much as a great improvement. And such it is really yet it is quite like "Bit and Bit," a at Whitemoss, for it goes over a lower part of the hill, instead of keeping the valley; so that forty years hence we may have "Radical Reform" in the shape of a road quite in the valley; and then come railroads by steam, and then perhaps railroads by air, or some other farther improvement. And "quis finis?" That we cannot tell; and we have great need, I know, to strengthen our moral legs, seeing that our physical legs are getting such great furtherances to their speed. But still, do not check either, but advance both; for, though one may advance without the other, yet one cannot be checked without the other; because, to check the development of any of our powers, duváμeis, is in itself sinful.

7.

Calais, August 7, 1839.

Of the mere face of the country I have spoken enough already, and I am quite sure that English travellers do it great injustice. I see a great deal of travelling, particularly in the south, a great number of diligences, and a very active steam navigation on the Rhone, both up and down. The new suspension bridges thrown over the Rhone, at almost every town from Lyons to Avig

a

Playful names which he gave to the roads in Westmoreland.

b The delight with which, from such associations as these, he regarded even the unsightliness of the great Birmingham Railway, when it was brought to Rugby, was very characteristic of him."I rejoice to see it," he said, as he stood on one of its arches, and watched the train pass on through the distant hedge-rows,— "I rejoice to see it, and think that Feudality is gone for ever. It is so great a blessing to think that any one evil is really extinct. Bunyan thought that the giant Pope was disabled for ever,-and how greatly was he mistaken."

non, are a certain evidence of a stir amongst the people; and there is also a railway from Lyons to St. Etienne, and from Roanne to Lyons. I see crosses and crucifixes,-some new,-set up by the roadside, and treated with no disrespect but I think I see, also, a remarkable distinctness here between the nation and the Church, as if it by no means followed that a Frenchman was to be a Christian. I saw this morning "Ecole Chrétienne," stuck up in Aire, which implied much too clearly that there might be "Ecoles non Chrétiennes." And this I have seen in French literature:-religious men are spoken of as acting according to the principles of Christianity, just as if those principles were something peculiar, and by no means acknowledged by Frenchmen in general. I see again, a state of property which does appear to me an incalculable blessing. I see a fusion of ranks, which may be an equal blessing,-I do not know whether it is. Welldressed men appear talking familiarly with persons of what we should call decidedly the lower classes. Now, if this shows that the poorer man is raised in mind to the level of the richer, it is a blessing of the highest order; if it shows that the richer man has fallen to the level of the poorer, then I am not so sure that it is a blessing. But I have no right to say that it is so, because I do not know it; only we see few here whose looks and manners are what we should call those of a thorough gentleman.

IX.-TOUR TO ROME AND NAPLES THROUGH FRANCE AND

ITALY, 1840.

[The passages marked as quotations have been inserted from the memoranda of conversations kept by a former pupil, who accompanied him and his wife on this tour. Most of these being, like the Journal, connected more or less with the localities of the journey, would not, it was

a "If there is any one truth after the highest for which I would die at the stake," was one of his short emphatic sayings, “it would be Democracy without Jacobinism."

thought, be out of place here. It may be as well to add, that the extracts in No. 6 form one continuous portion, which was selected to give a better notion of the Journals in their original state than could be collected from mere fragments.]

Orleans, June 22, 1840.

1. Here we are at last in a place which I have so long wanted to see. It stands quite in a flat on the north or right bank of the Loire. One great street under two names, divided by the Square or Place of Martray, from north to south,-from the barrier on the Paris road to the river. We have now been out to see the town, or at least the cathedral, and the bridge over the Loire. The former is by far the finest Gothic building of the seventeenth century which I ever saw; the end of the choir is truly magnificent, and so is the exterior, and its size is great. We then drove to the bridge, a vast fabric over this wide river, the river disfigured by sandbanks, as at Cosne, but still always fine, and many vessels lying under the quays for the river navigation.

-

"The siege of Orleans is one of the turning points in the history of nations. Had the English dominion in France been established, no can tell what might have been the consequence to England, which would probably have become an appendage to France. So little does the prosperity of a people depend upon success in war, that two of the greatest defeats we ever had have been two of our greatest blessings, Orleans and Bannockburn. It is curious, too, that in Edward II.'s reign, the victory over the Irish proved our curse, as our defeat by the Scots turned out a blessing. Had the Irish remained independent, they might afterwards have been united to us, as Scotland was; and had Scotland been reduced to subjection, it would have been another curse to us like Ireland." a

a

"Bannockburn," he used to say, "ought to be celebrated by Englishmen as a national festival, and Athanree lamented as a national judgment."

June 24, 1840.

In the crypt

2. . . . . Now for Bourges a little more. is a Calvary, and figures as large as life representing the burying of our Lord. The woman, who showed us the crypt, had her little girl with her; and she lifted up the child, about three years old, to kiss the feet of our Lord. Is this idolatry? Nay, verily, it may be so, but it need not be, and assuredly is in itself right and natural. I confess I rather envied the child. It is idolatry to talk about Holy Church and Holy Fathers-bowing down to fallible and sinful men ;-not to bend knee, lip and heart, to every a thought and every image of Him our manifested God.

b

June 25.

expense of

3. "It is absurd to extol one age at the another, since each has its good and its bad. There was greater genius in ancient times, but art and science come

a See this more fully developed in Essay on Interpretation of Scripture, Serm. vol. ii., and note to Serm. II. in vol. iii.

By

b He used frequently to dwell on this essentially mixed character of all human things; as, for example, in his principles of the application of prophecy to human events or persons: so, too, his characteristic dislike of Milton's representation of Satan.“ giving a human likeness, and representing him as a bad man, you necessarily get some images of what is good as well as of what is bad; for no living man is entirely evil. Even banditti have some generous qualities; whereas the representation of the Devil should be purely and entirely evil, without a tinge of good, as that of God should be purely and entirely good without a tinge of evil; and you can no more get the one than the other from any thing human. With the heathen it was different; their gods were themselves, made up of good and of evil, and so might well be mixed up with human associations. The hoofs, and the horns, and the tail were all useful in this way, as giving you an image of something altogether disgusting. And so Mephistophiles, in Faust, and the utterly contemptible and hateful character of the Little Master in Sintram are far more true than the Paradise Lost."

late. But in one respect it is to be feared we have degenerated-what Tacitus so beautifully expresses, after telling a story of a man who, in the civil war in Vespasian's time, had killed his own brother, and received a reward for it; and then relates that the same thing happened before in the civil war of Sylla and Marius, and the man when he found it out killed himself from remorse: and then he adds, tanto major apud antiquos ut virtutibus gloria, ita flagitiis pœnitentia erat." The deep remorse for crime is less in advanced civilization. There is more of sympathy with suffering of all kinds, but less abhorrence of what is admitted to be crime."

66

Genoa, July 4, 1840.

4. We are now farther from England than at any time in our former tour, dearest but our faces are still set onwards, and I believe that the more I dislike Italy, or rather the Italians, so the more eagerly do I desire to see those parts of it which remind me only of past times, and allow me to forget the present. Certainly I do greatly prefer France to Italy, Frenchmen to Italians; for a lying people, which these emphatically are, stink in one's moral nose all the day long. Good and sensible men, no doubt, there are here in abundance; but no nation presents so bad a side to a traveller as this. For,-whilst we do not see its domestic life and its private piety and charity,-the infinite vileness of its public officers, the pettiness of the Governments, the gross ignorance and the utter falsehood of those who must come in your way, are a continual annoyance. When you see a soldier here you feel no confidence that he can fight; when you see a so-called man of letters you are not sure that he has more knowledge than a baby; when you see a priest, he may be an idolater or an unbeliever; when you see a judge or a public functionary, justice and integrity may be utter strangers to his vocabulary. It is this which makes a nation vile when profession, whether Godward or manward, is no security for performance. Now in England