way, he would cheerfully undertake it. After some hesitation, this reasonable request was at length granted; and the gentle treatment enjoyed in the territory, to which Fenelon's mission extended, formed a striking contrast to the barbarity exhibited in the other quarters, to which that sanguinary church, of which he was a member, had sent forth her unfeeling apostles. What we admire in this greatly good man, is not the narrow-minded catholicism of the church of Rome, but that which is subversive of it. For cruelty alone can disseminate, and ignorance alone receive, the true principles of the church of Rome. So much, indeed, seems to be granted by Ramsay himself, when he confesses, that "this method, in reality, did not produce so many hasty conversions, as did that of violence."

On the expiration of his mission, the Abbé returned to Paris, and waited on the king; after which, for the space of two years, he no more appeared at court. His modesty and diffidence were equalled only by his learning and virtue; but, unhappily for the world, when the last are combined with the first, they are generally as much neglected, as they ought to be valued. Such was the case with Fenelon. For, though named to the bishoprick of Poitiers, but, having neglected to practise the arts which most men think they have justified, by calling them necessary on such occasions, the nomination was cancelled before it was made publick.

About this time, he became acquainted with the celebrated Bossuet, bishop of Meaux, whose friendship he highly valued, and to whose instruction and advice he listened, with that docility and reverence, which are due by the inexperience of youth to the wisdom of age. The Abbé de Fenelon was introduced to the duke of Beauvilliers, among others in favour at court, by the Marquis, his uncle. At the request of this nobleman, he wrote his treatise on "The Education of a Daughter:" a book of very considerable merit, but which has never yet appeared in a proper English dress. The Duke of Beauvilliers, governour to the young prince, unlike those mercenary and simoniacal dispensers of favour, by whom Fenelon's promotion had hitherto been retarded, unsolicited,recommended him to the king in such terms, that he was immediately nominated preceptor to the duke of Burgundy. He entered upon this new employment in September 1689.

In the conduct and issue of this new and important charge, his pare endowments, his high acquirements, and the depth and solidity of his judgment, attracted general attention, and merited uni versal applause. The character of the duke of Burgundy, the change induced upon it by his preceptor, and the means by which it was effected, deserve our attention, and merit imitation.

The talents of this prince were brilliant and substantial; but i early youth they were shaded by many imperfections. Indulging a sense of that dignity, in which fortune produces the great, and to which they cannot plead any title from merit; or courted by that fawning obsequiousness, which is ever ready to stoop an

cringe at the bare possibility of future favour; he soon discovered a temper, cholerick, imperious, violent, haughty, intolerant. In his riper years, on the other hand, he was meek, gentle, compassionate; ready to confess a fault, prompt to forgive, easily moved by the tear of the wretched, eager to relieve the distresses of the unfortunate. It is evident, that to effect such a change, uncommon skill and prudence must have been exerted.

Together with the Abbé de Fenelon, there were employed in this important charge several others, all men of virtue and probity, whose object was not self-aggrandizement, or family-promotion, but to store with useful knowledge, and fortify with virtuous principles, the head and the heart of a youth, whose birth destined him to be the blessing or the scourge of millions. The most distinguished of these, after Fenelon, were the Abbé de Fleury, the Abbé de Langeron, and Father le Valois.

Their plan was formed in concert, and pursued with steadiness. They determined never to flatter their pupil; and when they had reason to be dissatisfied with his conduct, never to screen his faults, or palliate his errours. Acting on this principle, the style in which they addressed him was the same, and the same the path in which they directed him. They taught him, that it was only by obedience, and the performance of his duty, that he could hope to enjoy their favour; but that, by these, he might expect more than their favour, their friendship.

In the conduct of Fenelon as a tutor, however, there was nothing harsh or forbidding. His firmness was inflexible; but the only purpose to which it was applied, was to give effect to his gentleness. The punishments commonly inflicted in the education of youth, and which they have often too good reason to regard as the effects of revenge, rather than marks of affection, were never applied by this amiable preceptor. The principles, indeed, upon which he proceeded, rendered corporeal punishment totally unnecessary. The duke of Burgundy studied, not in consequence of imperious command, but in obedience to a desire of knowledge, which his masters had always sufficient skill, as well as inclination, to excite.

By a conversation, upon which they had purposely entered, though to him apparently without design, he was prompted to read a history, to examine a map, or reason on such subjects as were suited to his years, and his progress in science. A story, a dialogue, or a fable, in which the most celebrated characters of ancient or modern times were introduced, and in which were conspicuous the amiableness of virtue, or the turpitude of vice, was chosen, according to circumstances, to inform his understanding, and improve his heart. With this object in view, were composed, "The Adventures of Telemachus," "Lives of the Ancient Philosophers," and "Dialogues of the Dead."*

*The first genuine edition of "Telemachus" was published at Paris 1717. The discourse on epick poetry prefixed to it, is the production of the Chevalier Ramsay

The means employed for correcting the violent temper of the young prince, do no less honour to his preceptor, than the ingenious methods used to lead him to the improvement of his mental powers. When guilty of a fault, which it would be improper to pass unnoticed, his picture was drawn in a fable, or his errour was corrected by delicate raillery. When swayed by humour, or controlled by passion, he was viewed by his instructors with marked pity and concern; and, by their command, was approached by his attendants in melancholy silence; till, perceiving himself abandoned by all, and left to vent his humour without compassion, he acknowledged his errour, and asked pardon for his fault; for the most ample and humble acknowledgments were the only condition of forgiveness.

To accustom their pupil to this open ingenuousness of mind, his instructors used to acknowledge, and to blame themselves for any thing they might chance to do amiss in his presence; and thus to render their very imperfections subservient to his improvement. And, according to Fenelon's own testimony, in order to accustom him to the duty of a friend, in observing, on certain occasions, a judicious silence, they made him their confidant in matters of real importance.

Such was the plan of education which Fenelon so successfully carried into practice. The radical principles were sketched, and well illustrated, by our immortal countryman Locke,* about the same time; and of late years, in that elegant and excellent work on "Practical Education," by Edgeworth. It is evident, that it is only in private tuition, that the plan can be adopted; but in such cases, it is recommended by the most powerful arguments. Then, indeed, it becomes a

Delightful task to rear the tender thought,
To teach the young idea how to shoot;
To pour the fresh instructions o'er the mind,
To breathe the enlivening spirit, and to fix
The generous purpose in the glowing breast.1

In the character of Fenelon, disinterestedness formed a striking feature. Of this, as well as of the inattention of mankind to modest merit, nothing can be a more striking proof, than that, while he remained six years at court in distinguished favour, the only benefice he enjoyed was a small priory resigned for him by his uncle, the bishop of Sarlat. Louis XIV. at length (1694) bestowed on him the abbey of St. Valery, apologizing at the same time for

The "Dialogues of the Dead" appeared first in 1718. The first edition of the "Lives of the Ancient Philosophers" was published at Paris 1726, and was, next year, followed by another at Amsterdam.

* In his "Familiar Letters on Education."-What is here said of Locke and Edgeworth, is not to be understood as implying unqualified approbation of the work of either. The first abounds with defects, although much may be gathered from it; and the last attempts to raise a beautiful superstructure without a foundation; for we hear nothing of the nature or necessity of religion.

Thomson's Seasons, Spring, 1149.

bestowing a favour, so small, and so late. Such at least is the account given by the Chevalier Ramsay, who lived in the strictest intimacy with him during the last five years of Fenelon's life.

From an anecdote, however, related by D'Alembert, in his "Eloge of Fenelon," it would appear, that he was then almoner likewise to the king. The anecdote deserves to be preserved. "Father Seraphin, a capuchin," says D'Alembert," a missionary more zealous than eloquent, was preaching before Louis XIV. The abbé, then almoner to the king, was at sermon, and fell asleep. Father Seraphin perceiving it, abruptly interrupted his discourse, calling out; Wake that sleeping abbé, whose only apparent motive for coming here, is to pay court to the king.' Fenelon," continues D'Alembert, " liked to relate this anecdote, and, with real satisfaction, praised the preacher, who had shown so much apostolical liberty; and the king, by whose silence it was approved.'

Fenelon had been admitted member of the Academie Françoise, in 1693. It was about this time that his "Dialogues on Eloquence," and his "Letter to the French Academy," were composed He there lays down the true principles of eloquence; shows, that the sublime must be sought in simplicity; and endeavours in this, as in all his works, to render pleasure subservient to virtue, and to recall the joys

Of ancient uncorrupted times,
When free to follow nature was the mode."

To the preacher these Dialogues are more immediately address ed; and they show how simplicity may be united with elegance, and plainness with the sublime doctrines of the gospel. Here are exposed that tissue of words, which, by the ignorant, is deemed eloquence; and that quaint antithetical jargon, which, by the superficial, has been considered as ingenuity.

In a few months after the abbey of St. Valery, the archbishoprick of Cambray fell vacant. To this rich benefice Louis nominated Fenelon. But, ever nicely scrupulous in what he considered his duty, he at first declined the advantageous offer; stating the incompatibility of the duties of his diocese, with the education of the prince. The king, on the other hand, showed him, that, as the education of the duke was nearly finished, he might perform alternately the functions of the prelate, and the duties of the preceptor; leaving in both, what could not be accomplished by himself, to be performed by those who were appointed under him. He consented, on condition that he should spend nine months of the year in his diocese, and the other three with the prince. Though urged by the king to retain it, he resigned the abbey of St. Valery, together with the priory given up to him by his uncle, the bishop of Sarlat.*

It is pleasing to find a parallel, in all its circumstances, in the conduct of our Countryman, Dr. Burnet, who was bishop of Sarum, in the reign of William the Third. Burnet had been nominated tutor to the Duke of Gloucester, son of the VOL. I.-No. I.

D

Such conduct in the newly-created archbishop of Cambray, as was natural to expect, was universally applauded by the unbiassed, and as generally blamed by the interested. "You are going to ruin us," said the archbishop of Rheims to him, upon hearing of this practical disapprobation of holding pluralities.*

Thus, in 1695, was at last rewarded that merit which had long courted concealment. Hitherto Fenelon had been happy, because contented; and contented, because his enjoyments flowed from another source than earthly greatness, and were quite independent on the caprice of fortune. Now high in favour at court, and possessing revenues, which rendered him independent, or (a thing which was more congenial to his soul) which enabled him to extend his liberality, and, with it, the principles from which it flowed; his care was conscientiously to perform his duties, and (to use more awful language) " to walk with God."

But how mysterious are the ways of Providence! When fortune has profusely scattered her toys, and mortals have grasped them as real blessings; when fancy has decked the landscape with gaudy colours, and promised that its attractions shall be as durable as they are dazzling; in a moment the lowering sky may belie our hopes, and the pointed thunder blast our joys. In the fate of Fenelon, these natural reflections were strikingly realized. He was soon disgraced, and the ostensible reason of it was, his defence of Madame Guion's principles.

This lady had maintained opinions, which were alternately approved and condemned. The religious tenets which she maintained were published in a small volume, entitled, "The short Method,” and such principles as were deemed peculiar to herself were comprehended under the term Quietism.

The term was not new. A fanatical sect, in the Greek church, in the fourteenth century, had been styled Quietists. Michael de Molinos, a Spanish priest, had revived their principles, in a treatise which he published in 1675, under the title of "The Spiritual Guide." In defence of Madame Guion, who had embraced many of the principles of Molinos, Fenelon wrote his "Maxims of the Saints." All that the archbishop deemed essential to his view of the scheme, he professes to be contained in the following extract from one of his letters. "There are," says he, "but two things I insist upon, which make up my whole doctrine. The first is,

"He had

Princess Anne of Denmark, and heir apparent to the throne of Britain. declined the office," says Smollet," which he was in a manner forced to accept. He had offered to resign his bishoprick, thinking the employment of a tutor would interfere with the duty of a pastor. He insisted upon the Duke's residence, all the summer, at Windsor, which is in the diocese of Sarum; and added to his private charities, the whole income of his new office."-Smollet's Continuation of Hume, William III. ch. vi. § 24.

* Eloge de Fenelon, par M. D'Alembert.

† Gregory's "History of the Christian Church," cent. 14. ch. 3. and cent. 17. ch 3.; and Mosh. Eceles. Hist. vol. iii. cent. 14. part 2. ch. 5.; and for a view of this controversy, in which Fenelon was involved, seè vol. v. cent. 17. sect. 2. part 1. ch. 1. and Ramsay's Life of him, ferè passim.