urged to proceed against the Lutherans with the greatest severity, and the judges informed that they would be held responsible, should they neglect these orders; and in which he declared plainly, that as soon as the peace with Spain was concluded, he was determined to make the extirpation of the heretics his principal business.’ See also, on Henry II., in connexion with the Protestants, Mably, Observ. sur l'Hist. de France, vol. iii. pp. 133, 134; De Thou, Hist. Univ. vol. i. pp. 334, 335, 387, vol. ii. p. 640, vol. iii. pp. 365, 366; Felice's Hist. of the French Protestants, p. 58.
27
He said this to the Estates of Blois in 1588. Ranke's Civil Wars in France, vol. ii. p. 202. Compare his edict, in 1585, in Capefigue, Hist. de la Réforme, vol. iv. pp. 244, 245, and his speech in vol. v. p. 122; and see Benoist, Hist. de l'Edit de Nantes, vol. i. p. 328; Duplessis Mornay, Mém. et Corresp. vol. i. p. 110; De Thou, Hist. Univ. vol. i. p. 250, vol. viii. p. 651, vol. x, pp. 294, 589, 674, 675.
28
With what zeal these opinions were enforced, appears, besides many other authorities, from Marino Cavalli, who writes in 1546, ‘Li maestri di Sorbona hanno autorità estrema di castigare li eretici, il che fanno con il fuoco, brustolandoli vivi a poco a poco.’ Relat. des Ambassad. Vénitiens, vol. i. 262; and see vol. ii. p. 24.
29
Indeed, Clement VIII. was afterwards apprehensive of a fourth apostasy: ‘Er meinte noch immer, Heinrich IV. werde zuletzt vielleicht wieder zum Protestantismus zurückkehren, wie er es schon einmal gethan.’ Ranke, die Päpste, vol. ii. p. 246. M. Ranke, from his great knowledge of Italian manuscripts, has thrown more light on these transactions than the French historians have been able to do.
30
On his conversion, the character of which was as obvious then as it is now, compare Duplessis Mornay, Mém. et Correspond. vol. i. p. 257, with Sully, Œconomies Royales, vol. ii. p. 126. See also Howell's Letters, book i. p. 42; and a letter from Sir H. Wotton in 1593, printed in Reliquiæ Wottonianæ, p. 711. See also Ranke, Civil Wars in France, vol. ii. pp. 257, 355; Capefigue, Hist. de la Réforme, vol. vi. pp. 305, 358.
31
The edict of Nantes was in 1598; the abjuration in 1593. Sismondi, Hist. des Français, vol. xxi. pp. 202, 486. But in 1590 it was intimated to the pope as probable, if not certain, that Henry would ‘in den Schooss der katholischen Kirche zurückkehren.’ Ranke, die Päpste, vol. ii. p. 210.
32
Of this edict, Sismondi says, ‘Aucune époque dans l'histoire de France ne marque mieux peut-être la fin d'un monde ancien, le commencement d'un monde nouveau.’ Hist. des Français, vol. xxi. p. 489.
33
On Rabelais, as the supposed founder of French scepticism, compare Lavallée, Hist. des Français, vol. ii. p. 306; Stephen's Lectures on the History of France, vol. ii. p. 242; Sismondi, Hist. des Français, vol. xvi. p. 376.
34
Particularly the monks. See, among numerous other instances, vol. i. pp. 278, 282, vol. ii. pp. 284, 285, of Œuvres de Rabelais, edit. Amsterdam, 1725. However, the high dignitaries of the church are not spared; for he says that Gargantua ‘se morvoit en archidiacre,’ vol. i. p. 132; and on two occasions (vol. iii. p. 65, vol. iv. pp. 199, 200) he makes a very indecent allusion to the pope. In vol. i. pp. 260, 261, he satirically notices the way in which the services of the church were performed: ‘Dont luy dist le moyne: Je ne dors jamais à mon aise, sinon quand je suis au sermon, ou quand je prie Dieu.’
35
His joke on the strength of Samson (Œuvres de Rabelais, vol. ii. pp. 29, 30), and his ridicule of one of the Mosaic laws (vol. iii. p. 34), are so unconnected with other parts of his work, as to have no appearance of belonging to a general scheme. The commentators, who find a hidden meaning in every author they annotate, have represented Rabelais as aiming at the highest objects, and seeking to effect the most extensive social and religious reforms. This I greatly doubt, at all events I have seen no proof of it; and I cannot help thinking that Rabelais owes a large share of his reputation to the obscurity of his language. On the other side of the question, and in favour of his comprehensiveness, see a bold passage in Coleridge's Lit. Remains, vol. i. pp. 138, 139.
36
The two first books in 1580; the third in 1588, with additions to the first two. See Niceron, Mém. pour servir à l'Hist. des Hommes illustres, vol. xvi. p. 210, Paris, 1731.
37
The first impression of the Pantagruel of Rabelais has no date on the title-page; but it is known that the third book was printed in 1545, and the fourth book in 1546. See Brunet, Manuel du Libraire, vol. iv. pp. 4–6, Paris, 1843. The statement in Biog. Univ. vol. xxxvi. pp. 482, 483, is rather confused.
38
Mr. Hallam (Lit. of Europe, vol. ii. p. 29) says, that his scepticism ‘is not displayed in religion.’ But if we use the word ‘religion’ in its ordinary sense, as connected with dogma, it is evident, from Montaigne's language, that he was a sceptic, and an unflinching one too. Indeed, he goes so far as to say that all religious opinions are the result of custom: ‘Comme de vray nous n'avons aultre mire de la vérité et de la raison, que l'exemple et idée des opinions et usances du païs où nous sommes: là est tousiours la parfaicte religion, la parfaicte police, parfaict et accomply usage de toutes choses.’ Essais de Montaigne, p. 121, livre i. chap. xxx. As a natural consequence, he lays down that religious error is not criminal, p. 53; compare p. 28. See also how he notices the usurpations of the theological spirit, pp. 116, 508, 528. The fact seems to be, that Montaigne, while recognizing abstractedly the existence of religious truths, doubted our capacity for knowing them; that is to say, he doubted if, out of the immense number of religious opinions, there were any means of ascertaining which were accurate. His observations on miracles (pp. 541, 653, 654, 675) illustrate the character of his mind; and what he says on prophetic visions is quoted and confirmed by Pinel, in his profound work Aliénation Mentale, p. 256. Compare Maury, Légendes Pieuses, p. 268 note.
39
His friend, the celebrated De Thou, calls him ‘homme franc, ennemi de toute contrainte.’ Mémoires, in De Thou, Hist. Univ. vol. i. p. 59: see also vol. xi. p. 590. And M. Lamartine classes him with Montesquieu, as ‘ces deux grands républicains de la pensée française.’ Hist. des Girondins, vol. i. p. 174.
40
He says (Essais, p. 97), ‘Ce n'est pas à l'adventure sans raison que nous attribuons à simplesse et ignorance la facilité de croire et de se laisser persuader.’ Compare two striking passages, pp. 199 and 685. Nothing of this sort had ever appeared before in the French language.
41
Dugald Stewart, whose turn of mind was very different from that of Montaigne, calls him ‘this most amusing author.’ Stewart's Philos. of the Mind, vol. i. p. 468. But Rousseau, in every respect a more competent judge, enthusiastically praises ‘la naïveté, la grâce et l'énergie de son style inimitable.’ Musset Pathay, Vie de Rousseau, vol. i. p. 185. Compare Lettres de Sévigné, vol. iii. p. 491, edit. Paris, 1843, and Lettres de Dudeffand à Walpole, vol. i. p. 94.
42
‘Mais celui qui a répandu et popularisé en France le scepticisme, c'est Montaigne.’ Cousin, Hist. de la Philos., II. série, vol. ii. pp. 288, 289. ‘Die erste Regung des skeptischen Geistes finden wir in
urged to proceed against the Lutherans with the greatest severity, and the judges informed that they would be held responsible, should they neglect these orders; and in which he declared plainly, that as soon as the peace with Spain was concluded, he was determined to make the extirpation of the heretics his principal business.’ See also, on Henry II., in connexion with the Protestants, 