all London in an uproar by re-appearing one evening in the character of Lady Macbeth. I never witnessed one of those representations without being more and more convinced that in regard to taste, Shakspeare is more our property than that of the English. It is not surprising that the erroneous notions of the French respecting dramatic literature, should have induced Ducis to make such absurd alterations in Hamlet; but considering the fidelity with which the Germans seek to appropriate Shakspeare, and the caution they evince in altering those pieces selected for representation, lopping off only such excrescences as are either not necessary to the construction of the drama, or do not accord with our notions of decorum, the levity with which the English proceed is inconceivable. It would be a great error to regard any of their editions of the poet's works adapted for stage representation, as an editio in usum principis; they use freedom of a more unpardonable kind, and prove not only the insensibility of the editors to the beauties of Shakspeare, but also a singular indulgence on the part of the public. For instance, in the Tempest, which, if I mistake not, was adapted for stage representation by Dryden, two new characters are interpolated which Shakspeare never dreamed of, and the succession of the scenes completely changed. In the performance of Richard III. I saw a part of Henry VI. introduced and several characters belonging to the play omitted. What German audience would tolerate such perversions of the genius of a national poet? Even in those tragedies which have been treated with most respect, the noblest passages are frequently left out for the sake of saving time. For instance, in Othello, Desdemona's song in the fourth act, which is so highly pathetic, and so important to the catastrophe, is struck out, as are also the character of Owen Glendower, and consequently a whole scene in Henry IV. In Hamlet, among numerous alterations, the scene in which Polonius repeats the beautiful rules of life to his son, and the character of Fortinbras, are omitted; a change is also made at the conclusion of Romeo and Juliet. It must be confessed, that by tolerating these mutilations, in order to afford time for a farce or petit opera after the performance of the tragedy, the English do not afford any strong proofs of their poetic taste. In their actors, they admire above all things a certain coarse adherence to Nature, be it ever so repugnant to all ideas of propriety. Thus they are transported when their adored Kemble appears in Hotspur,like a downright boor, and carefully banishes every trace of dignity from his deportment; or when in the character of Hamlet, he runs after the ghost with clenched fists, and the latter, instead of gently appearing and vanishing in the queen's chamber, gallops from one side of the stage to the other. The brutal coarseness of the no less celebrated Kean in Othello, who roars rather than declaims his part, would fill a German audience with disgust. [We have inserted these extracts for the amusement of our readers: but we do not think it necessary to reply to this torrent of insipid and arrogant abuse of W From the Literary Gazette. SOUTHEY'S LIFE OF JOHN WESLEY. ESLEY never departed willingly or knowingly from the doctrines of the Church of England, in which he had been trained up, and with which he was conscientiously satified, after full and free inquiry. Upon points which have not been revealed, but are within the scope of reason, he formed opinions for himself, which were generally clear, consistent with the Christian system, and creditable, for the most part, both to his feelings and his judge ment. But he laid no stress upon them, and never proposed them for more than they were worth." "The true gospel,' said he, touches the very edge both of Calvinism and Antinomianism, so that nothing but the mighty power of God can prevent our sliding either into the one or the other.' Many of his associates and followers fell into both. He always declared himself clearly and strongly against both; though at the expense of some inconsistency, when he preached of a sanctification which left the subject liable to sin, of an assurance which was not assured, and of an imperfect perfection. It was his opinion that there is a chain of beings advancing by degrees from the lowest to the highest point, from an atom of unorganized matter, to the highest of the arch angels; an opinion consonant to the philosophy of the bards, and confirmed by science, as far as our physiological knowledge extends. He believed in the ministry both of good and evil angels; but whether every man had a guardian angel to protect him as the Romanists hold, and a malignant demon continually watching to seduce him into the ways of sin and death, this he considered as undetermined by revelation, and therefore doubtful. Evil thoughts he held to be infused in to the minds of men by the evil principle; and that as no good is done, or spoken or thought by any man, without the assistance of God working together in and with those that believe in him; so there is no evil done, or spoken, or thought, without the assistance of the Devil, who worketh with energy in the children of unbelief. His notions of diabolical agency went farther than this: he imputed to it many of the accidents and discomforts of life,-disease, bodily hurts, storms and earthquakes, and nightmare: he believed that epilepsy was often, or always the effect of possession, and that most madmen were demoniacs. A belief in witchcraft naturally followed from these premises; but, after satisfying his understanding that supernatural acts and appearances are consistent with the order of the universe, sanctioned by Scripture, and proved by testimony too general and too 6 strong to be resisted, he invalidated his own authority, by listening to the most absurd tales with implicit credulity, and recording them as authenticated facts. He adhered to the old opinion, that the devils were the gods of the heathen; and he maintained, that the words in the Lord's Prayer, which have been rendered evil, mean, in the original, the wicked one, emphatically so called, the prince and god of this world, who works with mighty power in the children of disobedience.' 6 "One of his most singular notions was concerning the day of judgment. He thought it probable that its duration would be several thousand years, that the place would be above the earth, and that the circumstances of every individual's life would then be brought forth in full view, together with all their tempers, and all the desires, thoughts, and intents of their hearts. This he thought absolutely necessary for the full display of the glory of God, for the clear and perfect manifestation of his wisdom, justice, power, and mercy. Then only,' he argued, when God hath brought to light all the hidden things of darkness, will it be seen that wise and good were all his ways; that he saw through the thick cloud, and governed all things by the wise counsel of his own will; that nothing was left to chance or the caprice of men, but God disposed all strongly, and wrought all into one connected chain of justice, mercy, and truth.' Whether the earth and the material heavens would be consumed by the general conflagration, and pass away or be transmuted by the fire into that sea of glass like unto crystal, which is described in the Apocalypse as extending before the throne, we could neither affirm nor deny, he said; but we should know hereafter. He held the doctrine of the millennium to be scriptural; but he never fell into those wild and extravagant fancies, in which speculations of this kind so frequently end. The Apocalypse is the favourite study of crazy religionists; but Wesley says of it, 'Oh how little do we know of this deep book! at least how little do! know! I can barely conjecture, not af firm any one point concerning that part of it which is yet unfulfilled.' "He entertained some interesting opinions concerning the brute creation, and derived whatever evils inferior creatures endure, or inflict upon each other, from the consequence of the Fall. In Paradise they existed in a state of happiness, enjoying will and liberty: their passions and affections were regular, and their choice always guided by their understanding, which was perfect in its kind. 'What,' says he, is the barrier between men and brutes, the line which they cannot pass? It is not reason. Set aside that ambiguous term; exchange it for the plain word understanding and who can deny that brutes have this? We may as well deny that they have sight or hearing. But it is this: man is capable of God; the inferior creatures are not. 277 "Methodism having widely diffused itself, it soon became expedient to divide the country into circuits. There were in the year 1749, twenty in England, two in Wales, two in Scotland, and seven in Ireland. In 1791, the year of Mr. Wesley's death, they had increased to seventy-two in England, three in Wales, seven in Scotland, and twenty-eight in Ireland. Every circuit had a certain number of preachers appointed to it, more or less, according to its extent, under an assistant, whose office it was to admit or expel members, take lists of the societies at Easter, hold quarterly meetings, visit the classes quarterly, keep watch-nights and lovefeasts, superintend the other preachers, and regulate the whole business of the circuit, spiritual and temporal. "The helpers were not admitted indiscriminately gifts, as well as grace for the work, were required. An aspirant was first examined concerning his theological knowledge, that it might be seen whether his opinions were sound: he was then to exhibit his gift of utterance by preaching before Mr. Wesley; and afterwards to give, either orally or in writing, his reasons for thinking that he was called of God to the ministry. The best proof of this was, that some persons should have been convinced of sin and converted by his preaching.' The use of snuff or spirituous liquors was prohibited to preachers, and in general their lot was severe, and their hardships many and great. The principal evil of Methodism is stated to have been the formation, not merely of classes for religious purposes, but of bands. Of these we find the following notice— "This subdivision, while it answered no one end of possible utility, led to something worse than the worst practice of the romish church. The men and the women, the married and the single, met separately in these bands, for the purpose of confessing to each other. They engaged to meet once a-week at least, and to speak, each in order, freely and plainly, the true state of their souls, with the faults they had committed in thought, word, or deed, and the temptations they had felt during the week. They were to be asked as many, and as searching questions as may be, concerning their state, sins, and temptations: These four in particular, at every meeting: What known sin have you committed since our last meeting? What temptations have you met with? How was you delivered? What have you thought, said, or done, of which you doubt whether it be sin or not? And before any person entered into one of these bands, a promise of the most unreserved openness was required. Consider, do you desire we should tell you whatsoever we think, whatsoever we fear, whatsoever we hear, concerning you? Do you desire that, in doing this, we should come as close as possible, that we should cut to the quick, and search your heart to the bottom? Is it your desire and design to be on this and all other occasions, entirely open so as to speak every thing that is in your heart without exception, without disguise, and without reserve?' The nature, and the inevitable tendency of this natural inquisition, must be obvious to every reflecting mind; and it is marvellous that any man should have permitted his wife* or his daughter to * Wesley has himself recorded an instance of mis chiefarising from these bands. "I searched it to the bottom," says he," a story I had heard in part, and found it another tale of real woe. Two of our society had lived together in uncommon harmony, when one, 20 ATHENEUM VOL. 7, enter into these bands, where it was not possible for innocence to escape contamination." "The watch-night was another of Wesley's objectionable institutions. It originated with some reclaimed colliers of Kingswood, who, having been accustomed to sit late on Saturday nights at the ale-house transferred their weekly meeting, after their conversion to the school-house, and continued there praying and singing hymns far into the morning. Wesley was advised to put an end to this: but, 'upon weighing the the thing thoroughly, and comparing it with the practice of the ancient Christians,' he could see no cause to forbid it; because he overlooked the difference between their times and his own, and shut his eyes to the obvious impropriety of midnight meetings. So he appointed them to be held once a month, near the time of the full moon." "He also appointed three love-feasts in a quarter: one for the men, a second for the women, and the third for both together; that we might together eat bread,' he says, as the ancient Christians did, with gladness and singleness of heart. At these love-feasts (so we termed them, retaining the name as well the thing, which was in use from the beginning,) our food is only a little plain cake and water; but we seldom return from them without being fed not only with the meat which perisheth, but with that which endureth to everlast ing life. A travelling preacher presides at these meetings: any one who choosés may speak; and the time is chiefly employed in relating what they call their Christian experience. In this point, also, Mr. Wesley disregarded the who met in band with E. F. to whom she had mentioned that she had found a temptation toward Dr. F. went and told her husband she was in love with him, and that she had it from her own mouth. The spirit of jealousy seized him in a moment, and utterly took away his reason. And some one telling him his wife was at Dr. F.'s on whom she had called that afternoon, he took a great stick, and ran away, and meeting her in the street, called out Strumpet! Strumpet! and struck her twice or thrice. He is now thoroughly convinced of her innocence; but the water cannot be gathered up again. He sticks there I do thorough 1y forgive you, but I can never love you more. "" After such an example, Wesley ought to have abolished this part of his institutions. offence which he gave, by renewing a practice that had notoriously been abolished, because of the abuses to which it led." "He prided himself upon the singing in his meeting-houses: there was a talent in his family both for music and verse; and he availed himself, with great judgment, of both. A collection of hymns was published for the Society, some few of which were selected from various authors; some were his own composition; but far the greater part were by his brother Charles. Perhaps no poems have ever been so devoutly committed to memory as these, nor quoted so often upon a death-bed. The manner in which they were sung tended to impress them strongly on the mind: the tune was made wholly subservient to the words, not the words to the tune. The Romanists are indebted for their church-music to the Benedictines, an order to which all Europe is so deeply indebted for many things. Our fine cathedral service is derived from them." Wesley was prevented by his ignorance of their language, from disseminating his doctrines generally among the Welch, and that susceptible population degenerated into Jumpers, under native teachers. In Scotland he was not successful, though Whitefield, who on the invitation of Ralph and Ebenezer Erskine, the first leaders of secession from the kirk, had preceded him ten years in that country, startled the people by his vehement oratory. But Wesley's mild and persuasive eloquence availed little, and he does not seem to have forgiven the slight, He accuses the ministers of not fasting on the fast days in the sacrament week, and he compares the funerals to what was spoken of Jehoiakim: "he shall be buried with the burial of an ass." He adds in another place, when he had a thin audience at Glasgow, that it was truly said "the Scotch dearly love the word of the Lord on the Lord's day!" The account of Wesley in Ireland is prefaced with some general observations, so curious as to claim extraction. The author says- 66 Melancholy and anomalous as the civil history of Ireland is, its religious history is equally mournful, and not less strange. Even at the time when it was called the Island of Saints, and men went forth from its monasteries to be the missionaries, not of monachism alone, but of literature and civilization, the mass of the people continued savage, and was something worse than heathen, They accommodated their new religion to their own propensities, with a perverted ingenuity, at once humorous and detestable, and altogether peculiar to themselves. Thus, when a child was immersed at baptism, it was customary not to dip the right arm, to the intent that he might strike a more deadly and ungracious blow therewith; and under an opinion, no doubt, that the rest of the body would not be responsible at the resurrection, for any thing which had been committed by the unbaptised hand. Thus, too, at the baptism, the father took the wolves for his gossips; and thought that, by this profanation, he was forming an alliance, both for himself and the boy, with the fiercest beasts of the woods. The son of a chief was baptized in milk; water was not thought good enough, and whiskey had not then been invented. They used to rob in the beginning of the year as a point of devotion, for the purpose of laying up a good stock of plunder against Easter; and he whose spoils enabled him to furnish the best entertainment at that time, was looked upon as the best Christian,-so they robbed in emulation of each other; and reconciling their habits to their conscience, with a hardihood beyond that of the boldest casuists, they persuaded themselves that, if robbery, murder, and rape had been sins, Providence would never put such temptations in their way; nay that the sin would be, if they were so ungrateful as not to take advantage of a good opportunity when it was offered them. tachment to their church, when the supremacy or the Pope was acknowledged throughout Europe, cannot be known, and may, with much probability, be doubted; this is evident, that it must have acquired strength and inveteracy when it became a principle of opposition to their rulers, and was blended with their hatred of the English, who so little understood their duty and their policy as conquerors, that they neither made themselves loved, nor feared, nor respected. "Ireland is the only country in which the Reformation produced nothing but evil. Protestant Europe has been richly repaid for the long calamities of that great revolution, by the permanent blessings which it left behind; and even among those nations where the papal superstition maintained its dominion by fire and sword, an important change was effected in the lives and conduct of the Romish clergy. Ireland alone was so circumstanced as to be incapable of deriving any advantage, while it was exposed to all the evils of the change. The work of sacrilege and plunder went on there as it did in England and Scotland; but the language of the people, and their savage state, precluded all possibility of religious im provement. It was not till nearly the middle of the seventeenth century, that the Bible was translated into Irish, by means of Bishop Bedell, a man worthy to have Sir Henry Wotton for his patron and Father Paolo Sarpi for his friend. The church property had been so scandalously plundered, that few parishes could afford even a bare subsistence to a Protestant minister, and therefore few ministers were to be found. Meantime the Romish clergy were on the alert, and they were powerfully aided by a continual supply of fellow-labourers from the seminaries established in the Spanish dominions; men who, by their temper and education, were fitted for any work in which policy might think proper to employ fanaticism. The Franciscans have made it their boast, that, at the time of the Irish "These things would appear incredible, if they were not conformable to the spirit of Irish history, fabulous and authentic. Yet were the Irish, beyond all other people, passionately attached to the religion wherein they were so miserably ill instructed. Whether they were distinguished by this peculiar at- sixteen! The best living at Connaught was not worth more than forty shillings a-year; and some were as low as |
