bands, through nearly all the south of Europe, uttering the 'sounds of the Teutonic dialect in the ears of the inhabitants of 'the Mediterranean shores, but never speaking their language, and only deigning sometimes to change his mother tongue for 'the classical idiom of the learned and the priests. He establish'ed schools for this latter language, even in his imperial city of Aix. But, in his too much boasted plans of literary cultivation, ' he never thought of the Gauls or of Gaul, which he regarded as a foreign country, whence he took neither generals nor warriors, ' and which he valued only for the forests in which he hunted in autumn, and the domains the revenues of which were conveyed every year to his residences beyond the Rhine at Munster and Paderborn. If he sometimes thought of the old Gaulish cities, it was with a view of carrying off by force good manufacturers ' of arms and stuffs, whom he attached as serfs to the soil of his 'domains.

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So long as this first German Cæsar lived, whose sword never "rested, this favourite of the church, for whom, according to the 'legends, the angels themselves performed the offices of spies and 'guides in his campaigns; so long as he marched his vagabond armies from north to south and from east to west, receiving every 'where from the mouths of the priests the Latin title of great, ' which has ever since remained so oddly affixed to his name; so long as his sword was suspended over the nations of the western continent, these nations remained united, in spite of themselves, ' under his dominion, foreign as it was to all of them except one 'alone. But they broke this false union, the instant that the Conqueror, in his imperial robes, descended into the sepulchral vault of his basilisk at Aix. A spontaneous movement of 'insurrection against the new empire manifested itself among the "nations of different origins and of various manners and languages 'thus forcibly associated. Gaul inclined to separate from Germany, and Italy to detach itself from both. Each of these great masses of men, thus put in motion, carried along with 'them the portion of the conquering people dwelling among them as masters of the soil, with Latin or Germanic titles of power ' and honour. Franks drew the sword against Franks; brothers against brothers, fathers against sons. Three of the grandsons of Karl surnamed the Great, gave battle to one another in the centre of Gaul: one at the head of an army of Gauls and 'Gallo-Franks; another with the men of Italy, of Latin or Teutonic origin; and a third with the purely Teutonic inhabitants of Germany. The domestic quarrel of the kings sprung from the Frank Cæsar, was but a reflection of the quarrel of the nations, which is the reason it was so long and obstinate.'

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We have transcribed this passage, not as being altogether his

torically just, but as containing a great deal of truth, and as furnishing a salutary correction of the false glare which Mr. James's style of colouring throws over the character of this magnanimous barbarian. The most exceptionable passage in the present volume, is that in which the Author attempts to palliate the atrocity of the attempt to force the religion of the Gospel-no, the religion of Rome-upon the pagan Saxons under pain of death. The Inquisition of Spain and the penal code of Ireland might be defended upon similar principles.

Charlemagne had found by long and painful experience, that the only principle which could restrain the Saxons, was fear; and, accordingly, the code which he addresses to them is that of terror. Death is awarded for a thousand crimes, but especially for offering human sacrifices, and for refusing, or abandoning, or insulting the Christian religion.

The Saxons during the last two or three campaigns had almost universally received baptism; but in many instances, they returned to the most hateful rites of idolatry, which was always the sure precursor of outrage and irruption. Both from political and religious motives, it had become the great object of the French monarch to force this the most obdurate race of Pagans in Europe, to listen to the voice of Christian teachers, which nothing but the fear of death could induce them to do: and for that purpose he used the terror of extreme punishment, as a means of enforcing attention to the doctrines of peace. But, at the same time, there cannot be a doubt, that he had no intention the severity of the law should have effect; for it was enacted by the self-same code, that the unbaptised who received baptism, and the relapsed who returned and underwent a religious penance, escaped the infliction of the punishment. By this means he forced the Saxons to hear, at least, the doctrines of the Christian church, and to become accustomed to its forms, the first great step, without which conversion could never be obtained. By this means, also, he at once put a stop to the human sacrifices which continually disgraced the land; and he offered to all the power of escaping punishment and gaining security.

'It is true, as a general principle, that laws should never be enacted unless they are intended to be enforced; but this was an individual instance, where the object was but temporary. If he could compel the Saxons to hear the truths, and habituate them to the influence, of the Christian faith, Charlemagne never for a moment doubted that their sincere conversion must follow. That conversion once obtained, and the laws were not cruel, for they were ineffectual. In the meantime, however, their operation would be great before the Saxons discovered that they were not rigidly enforced. At all events, it is evident that Charlemagne believed that his object would be gained by terror, long ere the rude pagans, for whom he legislated, perceived that punishment was remote. For this great purpose, he framed the laws to which I refer, and made use of the only influence which he knew to be strong with the Saxons,-the influence of fear; while, at the same time, the natural benevolence of his own heart induced him

VOL. VIII.-N.S.

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to guard severity by mercy; and to add a law, which, while it offered the means of escape from the harshness of the others, tended to the same object.

'Such considerations shield the Saxon code from the bitter censures which have been directed against it by some writers; but, at the same time, the lavish praises which it has received from others are equally inapplicable; for, though it was intended in mercy, and directed with wisdom, it was arbitrary in character, and in principle unjust.'

pp. 248–250.

By whom praises have been lavished upon such a code, we know not; but we regret that any Englishman in the nineteenth century should be found to palliate its anti-Christian and inhuman character. No doubt, the proceedings of the Holy Office were equally intended in mercy.'

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Mr. James announces his intention to follow up this sketch ' of the Life of Charlemagne by a series of volumes on the same principle, illustrating the history of France by the lives of her great men.' If, by the same principle, he means that of canonizing his favourite heroes, we cannot encourage him to persevere. The time, as we have already remarked, is gone by for this sort of hero-worship. The Editor of the Family Library seems to be indeed of a different opinion, since, from the stores of biography, ancient and modern, he could select no lives more worthy of being studied by the young, than Alexander and Buonaparte, Julius Cæsar and Lord Nelson! The selection is worthy of the taste of a school-boy; but Charlemagne could hardly be made popular, except as the hero of romance. The genuine interest of history arises, not from the virtues or vices of the prominent actors, but from the development of the action, of the moral plot with its secret springs, and the scenery and costume of the times. Mr. James has evidently taken great pains in the preparation and collation of his materials; and he has produced a volume which will impart much valuable information to those who have not access to his authorities, or leisure to study them. We shall be happy to give it a place in our library, and are sorry to have been compelled to take such exceptions to the execution, or rather the spirit, of the work. If not all that it ought to have been, still it is a highly respectable performance.

Art. III. Angel Visits: and other Poems. By James Riddall Wood. sm. 8vo. pp. 171. London. 1832.

WHEN the Author commenced this Poem, he says, says, 'he never dreamed that it would have exceeded a dozen or twenty stanzas'; but behold a poem in five cantos, comprising altogether 260 stanzas of no very easy measure. The theme led him onward, as a way strewed with fragrant and enchanting

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flowers seemed spread before him '; and he now submits the whole to the public with the sincere desire that every reader may derive from it the same pleasure and profit that he enjoyed in the composition. This expectation is hardly reasonable, since an author's pleasures are not communicable to his readers, and

None but an author knows an author's pains.'

He has produced, however, a very pleasing poem, and one which may be read with profit too. The general argument is taken from that part of the sacred history which relates to the Father of the Faithful. As Angel Visits' were not confined to the days of Abraham, the title led us to expect a more comprehensive view of the nominal theme. According to this way of treating it, we might have a series of poems founded upon the sacred history, that should have as good a right to the same attractive title. As the Poet is at liberty, however, to choose his own subject, it may be pleaded, that he has a right to call it by any name he pleases. The point of most importance is, how he has treated his subject; and of this, there is but one fair way of enabling our readers to judge.

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The first angel visit to Abraham took place when he was ' in Mesopotamia, before he dwelt in Charran', and consequently, before the death of Terah. We know not why Mr. Wood has taken the liberty of transposing these events. The death of Terah is described, with a redundance of sentimental embellishment, in the stanzas preceding the following.

C XXII.

From holy services and works like these,
Abram retiring, sought his loved retreat,
At fall of ev'ning, when by faint degrees
Beyond the west the hues of daylight fleet,
And one by one night's countless legions meet,
Spangling with pearly light the blue concave,
Where angels cluster round the mercy-seat ;—
And there, beside his father's recent grave,

He bow'd him in the dust, some heavenly boon to crave.

XXIII.

'As to the living God the prophet speaks,

A gleam of light, that seems a new-born star,
In form angelic on his vision breaks,

Earthward his passage steering from afar;
No bolts of wrath, nor flaming scimitar,
Glare in his red right hand,-no lightning ire
Darts from his eye;-but meek as seraphs are,
When to the strains of love they strike the lyre,

With placid brow he comes, and Abram's fears expire.

C XXIV.

With lightning speed along ethereal space,
Downward the bright celestial stranger flew;
Nor sigh'd to quit the exalted dwelling place,
Where throned Deity around him threw
His uncreated glory, to the view

Of angel hosts, on mercy's errand bent;

He touch'd the ground, and gloomy night withdrew
At his blest presence; nature gazed intent,

And earth received her guest with joy and wonderment.

XXV.

Then prone in dust the holy father hail'd
The sent of God;—and with adoring awe,
Prostrate beheld, to mortal eyes unveil'd,
The hues of immortality, and saw

That hand, erst arm'd to avenge a broken law,
Bearing from heaven to earth the sacred palm,
Pluck'd from the tree of life, whence angels draw
Their blest existence, midst perpetual calm;
Where odours ever sweet the tranquil air embalm.

'XXVI.

'Lo! on the stillness of the evening broke
The solemn accents of a world unknown;

And all were listeners when the Almighty spoke ;-
All silent when the first ethereal tone

Thrill'd on the ear from God's eternal throne;

Strange sounds on earth,-though there has been a day,
Ere Adam fell, or Eden's bloom was flown,

When oft the angels, on their heavenward way,
Were wont to turn aside, and make delightful stay.'

That part of the poem which is most ably conceived and vigorously executed, is the destruction of Sodom, which occupies the fifth canto, and forms the catastrophe. Had the Author formed a distinct idea of his plan, before he began the poem, he' would have made this the principal subject, to which the other parts should have been subordinate. By rejecting much that is superfluous and foreign from the main theme, and by condensing the introductory cantos, which are injudiciously attenuated, he might have given to the whole a unity which it now wants, and greatly have heightened the interest. As it is, the action languishes through canto after canto, till at last we are taken by surprise at the unexpected issue of angel visits', and after witnessing the destruction of the guilty cities, find ourselves, like Lot, left alone. We transcribe the stanzas descriptive of the last night of Sodom, with which the fourth canto concludes.