probable that such scenes as caused the nations to shudder, throughout so large a portion of the sixteenth and seventeenth centuries will continue to repeat themselves at intervals in various parts of the earth. Nothing can be more sublime than the self-sacrifice, nothing more demoniac than the crimes, which human creatures have seemed always ready to exhibit under the name of religion.

It was and had been really civil war in France. In the Netherlands it had become essentially a struggle for independence against a foreign monarch; although the germ out of which both conflicts had grown to their enormous proportions was an effort of the multitude to check the growth of papacy. In France, accordingly, civil war, attended by that gaunt sisterhood, murder, pestilence, and famine, had swept from the soil almost everything that makes life valuable. It had not brought in its train that extraordinary material prosperity and intellectual development at which men wondered in the Netherlands, and to which allusion has just been made. But a fortunate conjunction of circumstances had now placed Henry of Navarre in a position of vantage. He represented the principle of nationality, of French unity. It was impossible to deny that he was in the regular line of succession, now that luckless Henry of Valois slept with his fathers, and the principle of nationality might perhaps prove as vital a force as attachment to the Roman Church. Moreover, the adroit and unscrupulous Bearnese knew well how to shift the mantle of religion from one shoulder to the other, to serve his purposes or the humours of those whom he addressed.

"The King of Spain would exclude me from the kingdom and heritage of my father because of my religion," he said to the Duke of Saxony; "but in that religion I am determined to persist so long as I shall live." The hand was the hand of Henry, but it was the voice of Duplessis Mornay.

"Were there thirty crowns to win," said he, at about the same time to the States of France, "I would not change my religion on compulsion, the dagger at my throat. Instruct me, instruct me, I am not obstinate." There spoke the wily freethinker, determined not to be juggled out of what he considered his property by fanatics or priests of either church. Had Henry been a real devotee, the fate of Christendom might have been different. The world has long known how much misery it is in the power of crowned bigots to inflict.

On the other hand, the Holy League, the sacred Confederacy, was catholic or nothing. Already it was more papist than the pope, and loudly denounced Sixtus V. as a Huguenot because he was thought to entertain a weak admiration both for Henry the heretic and for the Jezebel of England.

But the holy confederacy was bent on destroying the national government of France, and dismembering the national domain. To do this the pretext of trampling out heresy and indefinitely extending the power of Rome, was most influential with the multitude, and entitled the leaders to enjoy immense power for the time being, while maturing their schemes for acquiring permanent possession of large fragments of the national territory. Mayenne, Nemours, Aumale, Mercoeur longed to convert temporary governments into independent principalities. The Duke of Lorraine looked with longing eyes on Verdun, Sedan, and, the other fair cities within the territories contiguous—to his own domains. The reckless house of Savoy; with whom freebooting and landrobbery seemed geographical, and hereditary necessities, was busy on the southern borders, while it seemed easy enough for Philip, II., in right of his daughter, to secure at least the duchy of Brittany before entering on the sovereignty of the whole kingdom.

To the eyes of the world at large: France might well seem in a condition of hopeless disintegration; the restoration of its unity and former position among the nations, under the government of a single chief, a weak and wicked dream. Furious and incessant were the anathemas hurled on the head of the Bearnese for his persistence in drowning the land in blood in the hope of recovering a national capital which never could be his, and of wresting from the control of the confederacy that power. which, whether usurped or rightful, was considered, at least by the peaceably inclined, to have become a solid fact.

The poor puppet locked in the tower of Fontenay, and entitled Charles X.; deceived and scared no one. Such money as there was might be coined, in its name, but Madam League reigned supreme in Paris. The confederates, inspired by the eloquence of a cardinal legate, and supplied with funds by the faithful, were ready to dare a thousand deaths rather than submit to the rule of a tyrant and heretic.

What was an authority derived from the laws of the land and the history of the race compared with the dogmas of Rome and the trained veterans of Spain? It remained to be seen whether nationality or bigotry would triumph. But in the early days of 1590 the prospects of nationality were not encouraging.

Francois de Luxembourg, due de Pincey, was in Rome at that moment, deputed by such catholic nobles of France as were friendly to Henry of Navarre. Sixtus might perhaps be influenced as to the degree of respect to be accorded to the envoy's representations by the events of the campaign about to open. Meantime the legate Gaetano, young, rich, eloquent, unscrupulous, distinguished alike for the splendour of his house and the brilliancy of his intellect, had arrived in Paris.

Followed by a great train of adherents he had gone down to the House of Parliament, and was about to seat himself under the dais reserved for the king, when Brisson, first President of Parliament, plucked him back by the arm, and caused him to take a seat immediately below his own.

Deeply was the bold president to expiate this defence of king and law against the Holy League. For the moment however the legate contented himself with a long harangue, setting forth the power of Rome, while Brisson replied by an oration magnifying the grandeur of France.

Soon afterwards the cardinal addressed himself to the counteraction of Henry's projects of conversion. For, well did the subtle priest understand that in purging himself of heresy, the Bearnese was about to cut the ground from beneath his enemies' feet. In a letter to the archbishops and bishops of France, he argued the matter at length. Especially he denied the necessity or the legality of an assembly of all the prelates of France, such as Henry desired to afford him the requisite "instruction" as to the respective merits of the Roman and the reformed Church. Certainly, he urged, the Prince of Bearne could hardly require instruction as to the tenets of either, seeing that at different times he had faithfully professed both.

But while benches of bishops and doctors of the Sorbonne were burnishing all the arms in ecclesiastical and legal arsenals for the approaching fray, the sound of louder if not more potent artillery began to be heard in the vicinity of Paris. The candid Henry, while seeking ghostly instruction with eagerness from his papistical patrons, was equally persevering in applying for the assistance of heretic musketeers and riders from his protestant friends in England, Holland, Germany, and Switzerland.

Queen Elizabeth and the States-General vied with each other in generosity to the great champion of protestantism, who was combating the holy league so valiantly, and rarely has a great historical figure presented itself to the world so bizarre of aspect, and under such shifting perplexity of light and shade, as did the Bearnese in the early spring of 1590.

The hope of a considerable portion of the catholic nobility of his realm, although himself an excommunicated heretic; the mainstay of Calvinism while secretly bending all his