away, or grows strong on the inward sustenance of solid and resolute aspirations. Writing from Battersea to his old comrade, Shackleton, in 1757, he begins with an apology for a long silence which seems to have continued from months to years. "I have broken all rules; I have neglected all decorums; everything except that I have never forgot a friend, whose good head and heart have made me esteem and love him. What appearance there may have been of neglect, arises from my manner of life; chequered with various designs; sometimes in London, sometimes in remote parts of the country; sometimes in France, and shortly, please God, to be in America."

One of the hundred inscrutable rumours that hovered about Burke's name was, that he at one time actually did visit America. This was just as untrue as that he became a convert to the Catholic faith; or that he was the lover of Peg Woffington; or that he contested Adam Smith's chair of moral philosophy at Glasgow along with Hume, and that both Burke and Hume were rejected in favour of some fortunate Mr. James Clow. They are all alike unfounded. But the same letter informs Shackleton of a circumstance more real and more important than any of these, though its details are only doubtfully known. Burke had married-when and where, we cannot tell. Probably the marriage took place in the winter of 1756. His wife was the daughter of Dr. Nugent, an Irish physician once settled at Bath. One story is that Burke consulted him in one of his visits to the west of England, and fell in love with his daughter. Another version makes Burke consult him after Dr. Nugent had removed to London; and tells how the kindly physician, considering that the noise and bustle of chambers over a shop must hinder his patient's recovery, offered him rooms in his own house.

However these things may have been, all the evidence shows Burke to have been fortunate in the choice or accident that bestowed upon him his wife. Mrs. Burke, like her father, was, up to the time of her marriage, a Catholic. Good judges belonging to her own sex describe her as gentle, quiet, soft in her manners, and well-bred. She had the qualities which best fitted and disposed her to soothe the vehemence and irritability of her companion. Though she afterwards conformed to the religion of her husband, it was no insignificant coincidence that in two of the dearest relations of his life the atmosphere of Catholicism was thus poured round the great preacher of the crusade against the Revolution.

About the time of his marriage, Burke made his first appearance as an author. It was in 1756 that he published A Vindication of Natural Society, and the more important essay, A Philosophical Inquiry into the Origin of our Ideas on the Sublime and Beautiful. The latter of them had certainly been written a long time before, and there is even a traditional legend that Burke wrote it when he was only nineteen years old. Both of these performances have in different degrees a historic meaning, but neither of them would have survived to our own day unless they had been associated with a name of power. A few words will suffice to do justice to them here. And first as to the Vindication of Natural Society. Its alternative title was, A View of the Miseries and Evils arising to Mankind from every Species of Civil Society, in a Letter to Lord -, by a late Noble Writer. Bolingbroke had died in 1751, and in 1754 his philosophical works were posthumously given to the world by David Mallet, Dr. Johnson's beggarly Scotchman, to whom Bolingbroke had left half-a-crown in his will, for firing off a blunderbuss

which he was afraid to fire off himself. The world of letters had been keenly excited about Bolingbroke. His busy and chequered career, his friendship with the great wits of the previous generation, his splendid style, his bold opinions, made him a dazzling figure. This was the late Noble Writer whose opinions Burke intended to ridicule, by reducing them to an absurdity in an exaggeration of Bolingbroke's own manner. As it happened, the public did not readily perceive either the exaggeration in the manner, or the satire in the matter. Excellent judges of style made sure that the writing was really Bolingbroke's, and serious critics of philosophy never doubted that the writer, whoever he was, meant all that he said. We can hardly help agreeing with Godwin, when he says that in Burke's treatise the evils of existing political institutions, which had been described by Locke, are set forth more at large, with incomparable force of reasoning and lustre of eloquence, though the declared intention of the writer was to show that such evils ought to be considered merely trivial. Years afterwards, Boswell asked Johnson whether an imprudent publication by a certain friend of his at an early period of his life, would be likely to hurt him? "No, sir," replied the sage; "not much; it might perhaps be mentioned at an election." It is significant that in 1765, when Burke saw his chance of a seat in Parliament, he thought it worth while to print a second edition of his Vindication, with a preface to assure his readers that the design of it was ironical. It has been remarked as a very extraordinary circumstance that an author who had the greatest fame of any man of his day as the master of a superb style, for this was indeed Bolingbroke's position, should have been imitated to such perfection by a mere novice, that accomplished critics like Chesterfield and War

burton should have mistaken the copy for a first-rate original. It is, however, to be remembered that the very boldness and sweeping rapidity of Bolingbroke's prose rendered it more fit for imitation, than if its merits had been those of delicacy or subtlety; and we must remember that the imitator was no pygmy, but himself one of the giants. What is certain is that the study of Bolingbroke which preceded this excellent imitation left a permanent mark, and traces of Bolingbroke were never effaced from the style of Burke.

The point of the Vindication is simple enough. It is to show that the same instruments which Bolingbroke had employed in favour of natural against revealed religion, could be employed with equal success in favour of natural as against, what Burke calls, artificial society. "Show me," cries the writer," an absurdity in religion, and I will undertake to show you a hundred for one in political laws and institutions. . . . If, after all, you should confess all these things yet plead the necessity of political institutions, weak and wicked as they are, I can argue with equal, perhaps superior force, concerning the necessity of artificial religion; and every step you advance in your argument, you add a strength to mine. So that, if we are resolved to submit our reason and our liberty to civil usurpation, we have nothing to do but to conform as quietly as we can to the vulgar notions which are connected with this, and take up the theology of the vulgar as well as their politics. But if we think this necessity rather imaginary than real, we should renounce their dreams of society, together with their visions of religion, and vindicate ourselves into perfect liberty."

The most interesting fact about this spirited performance is, that it is a satirical literary handling of the great

proposition which Burke enforced, with all the thunder and lurid effulgence of his most passionate rhetoric, fiveand-thirty years later. This proposition is that the world. would fall into ruin, “if the practice of all moral duties, and the foundations of society, rested upon having their reasons made clear and demonstrative to every individual." The satire is intended for an illustration of what with Burke was the cardinal truth for men, namely, that if you encourage every individual to let the imagination loose upon all subjects, without any restraint from a sense of his own weakness, and his subordinate rank in the long scheme of things, then there is nothing of all that the opinion of ages has agreed to regard as excellent and venerable, which would not be exposed to destruction at the hands of rationalistic criticism. This was Burke's most fundamental and unswerving conviction from the first piece that he wrote down to the last, and down to the last hour of his existence.

It is a coincidence worth noticing that only two years before the appearance of the Vindication, Rousseau had published the second of the two memorable Discourses in which he insisted with serious eloquence on that which Burke treats as a triumph of irony. He believed, and many thousands of Frenchmen came to a speculative agreement with him, that artificial society had marked a decline in the felicity of man, and there are passages in the Discourse in which he demonstrates this, that are easily interchangeable with passages in the Vindication. Who would undertake to tell us from internal evidence whether the following page, with its sombre glow, is an extract from Burke, or an extract from the book which Rousseau. begins by the sentence that man is born free, yet is he everywhere in chains?