Mr. Shepherd has translated, at full length, Poggio's description of the amusements of Baden, which are still noted by travellers, and which prove the joyous, unsuspecting character of the Germans. A more interesting quotation from Poggio's correspondence is that which contains his account of the trial and execution of Jerome of Prague; and we shall extract the greater part of this letter, as a specimen both of Poggio's epistolary minner, and of Mr. Shepherd's style of translation :

"Many things having been alledged against the prisoner, as proofs of his entertaining heretical notions, and the council being of opinion, that the proof was sufficiently strong to warrant further investigation, it was ordered that he should publickly answer to every particular of the charge. He was accordingly brought before the council. But when he was called upon to give in his answers, he for a long time refused so to do; alledging, that he ought to be permitted to speak generally in his defence, before he replied to the false imputations of his adversaries. This indulgence was however denied him. Upon which, standing up in the midst of the assembly "What gross injustice is this!" exclaimed he, "that though for the space of three hundred and forty days, which I have spent in filth and fetters, deprived of every comfort, in prisons situated at the most remote distances from each other, you have been continually listening to my adversaries and slanderers, you will not hear me for a single hour! The consequence of this is, that while on the one hand, every one's ears are open to them, and they have for so long a time been attempting to persuade you that I am a heretic, an enemy of the true faith, a persecutor of the clergy; and on the other hand, I am deprived of every opportunity of defending myself: you have prejudged my cause, and have in your own minds condemned me, before you could possibly become acquainted with my principles. But, says he, you are not Gods, but men, not immortals, but mortals, liable to error, and subject to imperfection. We are taught to believe that this assembly contains the light of the world, the prudent men of the earth. You ought therefore to be unremittingly careful not to do any thing rashly, foolishly, or unjustly. I indeed, who am pleading for my life, am a man of little consequence; nor do I say what I do say through anxiety for myself (for I am prepared to submit to the common lot of mortality)--but I am prompted by an earnest desire, that the collective wisdom of so many eminent men may not, in my person, violate the laws of justice. As to the injury done to myself, it is comparatively of trifling consequence; but the precedent will be pregnant with future mischief." These and many other observations he made with great eloquence; but he was interrupted by the murmurs and clamour of several of his auditors. It was decreed, that he should first answer to the charges exhibited against him, and afterwards have free liberty of speech. The heads of the accusation were accordingly read from the desk. When, after they had been proved by testimony, he was asked whether he had any remarks to make in his defence; it is incredible with what

skill and judgment he put in his answers. He advanced nothing

unbeco.

unbecoming a good man; and if his real sentiments agreed with his professions, he was so far from deserving to die, that his principles did not even give just ground for the slightest offence. He denied the whole impeachment, as a fiction invented by the malice of his enemies. Among others an article was read, which accused him of being a detractor of the apostolic see, an oppugner of the Roman pontiff, an enemy of the cardinals, a persecutor of prelates, and an adversary of the Christian clergy. When this charge was read, he arose, and stretching out his hands, he said in a pathetic tone of voice, "Fathers! to whom shall I have recourse for succour? Whose assistance shall I implore? Unto whom shall I appeal, in protestation of my innocence?-Unto you?-But these my persecutors have prejudiced your minds against me, by declaring that I entertain hostility against all my judges. Thus have they artfully endeavoured, if they cannot reach me by their imputations of error, so to excite your fears, that you may be induced to seize any plausible pretext to destroy your common enemy, such as they most falsely represent me to be. Thus, if you give credit to their assertion, all my hopes of safety are lost." He caused many to smart by the keenness of his wit, and the bitterness of his reproaches. Melancholy as the occasion was, he frequently excited laughter, by turning to ridicule the imputations of his adversaries. When he was asked, what were his sentiments concerning the sacrament, he replied, that it was by nature bread; but that at the time of consecration, and afterwards, it was the true body of Christ, &c. according to the strictest orthodoxy. Then some one said, but it is reported that you have maintained, that there remains bread after consecration-True, said Je rome, there remains bread at the baker's. When one of the order of preaching friars was railing against him with uncommon asperity, he said to him-Hold thy peace, hypocrite. When another swore by his conscience, this, said he, is a very safe mode of deceiving. One man, who was particularly inveterate against him, he never addressed but by the title of ass or dog. As, on account of the number and importance of the articles exhibited against him, the cause could not be determined at that sitting, the court was adjourned to another day, on which the proofs of cach article of impeachment were read over, and confirmed by more witnesses. Then he arose and said, "Since you have attended so diligently to my adversaries, I have a right to demand that you should also hear me with patience." Though many violently objected to this demand, it was at length conceded to him that he should be heard in his defence. He then began by solemnly praying to God, so to influence his mind, and so to inspire his speech, that he might be enabled to plead to the ad. vantage and salvation of his soul. He then proceeded thus-"I know, most learned judges, that many excellent men have been most un worthily dealt with, overborne by false witnesses, and condemned by the most unjust judgments." Illustrating this position by particular. instances, he began with Socrates, who was unjustly condemned by bis countrymen, and who could not be persuaded by the dread of the most formidable evils, imprisonment and death, to avail himself of an opportunity which was presented to him of escaping out of cus

tudy.

He then proceeded to mention the captivity of Plato, the torments endured by Anaxagoras and Zeno, and the unjust condemnations of many other gentiles-the banishment of Rutilius, the unmerited death of Boetius, and of others mentioned in the writings of that author. He then passed on to the instances which are recorded in the Jewish history-and in the first place, he observed, that Moses, the deliverer and legislator of the Jews, was frequently calumniated by his own countrymen, as a seducer and contemner of the people. He also instanced Joseph, who was sold to slavery, in consequence of the envy of his brethren, and afterwards imprisoned under a groundless suspicion of incontinence. Besides these, he enumerated Isaiah, Daniel, and almost all the prophets, who were calumniated and persecuted, as despisers of God and sowers of sedition. He also alluded to the trial of Susannah, and of many others, who, notwithstanding the integrity of their lives, perished by unjust sentences. Coming down to the time of John the Baptist and our Saviour, he observed, that all are agreed that they were unjustly condemned, upon false charges, supported by false witnesscs. He next quoted the case of Stephen, who was put to death by the priests; and reminded the assembly that all the apostles were condemned to die, as seditious movers of the people, contemners of the gods, and workers of iniquity. He maintained that it was a scandalous thing that one priest should be unjustly condemned by another; that it was still more scandalous, that a college of priests should be guilty of this crime; and that it was most scandalous of all, that it should be perpetrated by a general council. Nevertheless he proved from history that these circumstances had actually occurred. Upon these topics he enlarged in so impressive a manner, that every body listened to him with fixed attention. But as the weight of every cause rests upon the evidence by which it is supported, he proved, by various arguments, that no credit was due to the witnesses who deposed against him, more especially, as they were instigated to give evidence against him by hatred, malevolence, and envy. then so satisfactorily detailed the causes of the hatred which he imputed to his prosecutors, that he almost convinced his judges of the reasonableness of his objections against their testimony. His observations were so weighty, that little credit would have been given to the depositions of the witnesses for the prosecution, in any other cause except in a trial for heresy. He moreover added, that he had voluntarily come to the council, in order to defend his injured character, and gave an account of his life and studies, which had been regulated by the laws of duty and of virtue. He remarked, that holy men of old were accustomed to discuss their differences of opinion in matters of belief, not with a view of impugning the faith, but of investigating the truth-that St. Augustine and St. Jerome had thus differed in opinion, and had upon some points even held contrary sentiments, without any suspicion of heresy. All the audience entertained hopes, that he would either clear himself by retracting the heresies which were objected to him, or supplicate pardon for his errors. But he maintained that he had not erred, and that therefore he had nothing to retract. He next began to praise John

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Huss

Huss, who had been condemned to the flames, calling him a good, just, and holy man, a man who had suffered death in a righteous cause. He professed that he himself also was prepared to undergo the severest punishment with an undaunted and constant mind, declaring that he submitted to his enemies, and to witnesses who had testified such shameful falsehoods; who would however, on some future day, give an account of what they had said, to a God who could not be deceived. When Jerome made these declarations, the assembly was affected with the greatest sorrow; for every body wished, that a man of such extraordinary talents should repent of his errors and be saved. But he persisted in his sentiments, and seemed to court destruction. Dwelling on the praises of John Huss, he said, that he had entertained no principles hostile to the constitution of the holy church, and that he only bore testimony against the abuses of the clergy, and the pride and pomp of prelates: for that since the patrimony of the church was appropriated first to the poor, then to strangers, and lastly to the erection of churches, good men thought it highly improper that it should be lavished on harlots, entertainments, dogs, splendid garments, and other things unbecoming the religion of Christ. It may be mentioned as the greatest proof of Jerome's abilities, that though he was frequently interrupted by various noises, and was teased by some people who cavilled at his expressions, he replied to them all, and compelled them either to blush or to be silent. When the clamour incommoded him, he ceased speaking, and sometimes reproved those who disturbed him. He then continued his speech, begging and entreating them to suffer him to speak, since this was the last time they would hear him. He was never terrified by the murmurs of his adversaries, but uniformly maintained the firmness and intrepidity of his mind. It is a wonderful instance of the strength of his memory, that though he had been confined three hundred and forty days in a dark dungeon, where it was impossible for him to read, and where he must have daily suffered from the utmost anxiety of mind, yet he quoted so many learned waiters in defence of his opinions, and supported his sentiments by the authority of so many doctors of the church, that any one would have been led to believe, that he had devoted all the time of his imprisonment to the peaceful and undisturbed study of philosophy. His voice was sweet, clear and sonorous; his action dignified, and well adapted either to express indignation, or to excite compassion, which however he neither asked or wished for. He stood undaunted and intrepid, not merely contemning, but like another Cato, longing for death. He was a man worthy to be had in everlasting remembrance. I do not commend him for entertaining sentiments hostile to the constitution of the church; but I admire his learning, his extensive knowledge, the suavity of his cloquence, and his ability in reply. But I am afraid that all these endowments were bestowed on him by nature, in order to effect his destruction. As he was allowed two days for repentance, several learned men, and amongst the rest the cardinal of Florence, visited him, with a view of persuading him to change his sentiments, and turn from the error of his ways. But as he pertinaciously persisted in his false notions, he was condemned as Rav. SEPT. 1803. guilty

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guilty of heresy, and consigned to the flames. No stoic ever suf fered death with such constancy of mind. When he arrived at the place of execution, he stripped himself of his garments, and knelt down before the stake, to which he was soon after tied with wet ropes and a chain. Then great pieces of wood, intermixed with straw, were piled as high as his breast. When fire was set to the pile, he began to sing a hymn, which was scarcely interrupted by the smoke and flame. I must not omit a striking circumstance, which shews the firmness of his mind. When the executioner was going to apply the fire behind him, in order that he might not see it, he said, come this way, and kindle it in my sight, for if I had been afraid of it, I should never have come to this place. Thus perished a man, in every respect exemplary, except in the erroneousness of his faith. I was a witness of his end, and observed every particular of its process. He may have been heretical in his notions, and obstinate in persevering in them, but he certainly died like a philosopher. I have rehearsed a long story, as I wished to employ my leisure, in relating a transaction which surpasses the events of ancient history. For neither did Mutius suffer his hand to be burnt so patiently as Jerome endured the burning of his whole body; nor did Socrates drink the hemlock as cheerfully as Jerome submitted to the fire."

The most remarkable events in Poggio's life, viz. the discovery of a perfect copy of Quintilian, and the assistance which he gave in recovering other antient manuscripts, are briefly related. The learned world has to lament that his activity and enterprize were not sufficiently encouraged by the reigning Princes of Europe: but the destruction of manuscripts in our own country, at a much later period, (that of the reformation,) leaves us no right to tax other nations with their supineness and neglect.

On the occasion of Poggio's visit to this country, Mr. Shepherd has presented us with a view of those causes which led to the earlier encouragement of the arts and sciences in Italy, and those which retained England in a state of comparative barbarism. Part of this account we shall transcribe :

The neglect of the liberal arts which spread the gloom of barbarism over our ancestors of the fifteenth century, may perhaps be more justly ascribed to the operation of the feudal system. This primary cause prevented that excitation of the public mind, which is necessary to the successful cultivation of literature. The feudal system was a system of strict subordination, which prescribed to every member of the political community his particular rank and place, and surrounded him by a circle, beyond which he was forbidden to pass. In the spirit of this system, till the reign of Henry IV. no farmer or mechanic was permitted to send his children to school; and long after that period, a licence from his lord was neces sary to enable a man of this description to educate a son for the church. Whilst the majority of the people were thus impeded in their approach to the fountains of knowledge, it was impossible for

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learning