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Cambridge two hundred and three, at Exeter one hundred and eighty, and at Oxford only one hundred and sixteen. There were, indeed, some northern districts into which the clipped money had only begun to find its way. An honest Quaker, who lived in one of these districts, recorded, in some notes which are still extant, the amazement with which, when he travelled southward, shopkeepers and innkeepers stared at the broad and heavy halfcrowns with which he paid his way. They asked whence he came, and where such money was to be found. The guinea which he purchased for twenty-two shillings at Lancaster bore a different value at every stage of his journey. When he reached London it was worth thirty shillings, and would indeed have been worth more had not the government fixed that rate as the highest at which gold should be received in the payment of taxes.

The evils produced by this state of the currency were not such as have generally been thought worthy to occupy a prominent place in history. Yet it may well be doubted whether all the misery which had been inflicted on the English nation in a quarter of a century by bad Kings, bad Ministers, bad Parliaments, and bad Judges, was equal to the misery caused in a single year by bad crowns and bad shillings. Those events which furnish the best themes for pathetic and indignant eloquence are not always those which most affect the happiness of the great body of the people. The misgovernment of Charles and James, gross as it had been, had not prevented the common business of life from going steadily and prosperously on. While the honour and independence of the State were sold to a foreign power, while chartered rights were invaded, while fundamental laws were violated, hundreds of thousands of quiet, honest, and industrious families laboured and traded, ate their meals and lay down to rest, in comfort and security. Whether Whigs or Tories, Protestants or Jesuits were uppermost, the grazier drove his beasts to market: the grocer weighed out his currants: the draper measured out his broadcloth: the hum of buyers and sellers was as loud as ever in the towns: the harvest home was celebrated as joyously as ever in

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the hamlets the cream overflowed the pails of Cheshire: the apple juice foamed in the presses of Herefordshire: the piles of crockery glowed in the furnaces of the Trent; and the barrows of coal rolled fast along the timber railways of the Tyne. But when the great instrument of exchange became thoroughly deranged, all trade, all industry, were smitten as with a palsy. The evil was felt daily and hourly in almost every place and by almost every class, in the dairy and on the threshing floor, by the anvil and by the loom, on the billows of the ocean and in the depths of the mine. Nothing could be purchased without a dispute. Over every counter there was wrangling from morning to night. The workman and his employer had a quarrel as regularly as the Saturday came round. On a fair day or a market day the clamours, the reproaches, the taunts, the curses, were incessant: and it was well if no booth was overturned and no head broken. No merchant would contract to deliver goods without making some stipulation about the quality of the coin in which he was to be paid. Even men of business were often bewildered by the confusion into which all pecuniary transactions were thrown. The simple and the careless were pillaged without mercy by extortioners whose demands grew even more rapidly than the money shrank. The price of the necessaries of life, of shoes, of ale, of oatmeal rose fast. The labourer found that the bit of metal, which, when he received it, was called a shilling, would hardly, when he wanted to purchase a pot of beer or a loaf of rye bread, go as far as sixpence. Where artisans of more than usual intelligence were collected in great numbers, as in the dockyard at Chatham, they were able to make their complaints heard and to obtain some redress. But the ignorant and helpless peasant was cruelly ground between one class which would give money only by tale and another which would take it only by weight. Yet his sufferings hardly exceeded those of the unfortunate race of authors. Of the way in which obscure writers were treated we may easily form a judgment from the letters, still extant, of Dryden to his bookseller Tonson. One day Tonson sends forty brass shillings, to say nothing of clipped money. Another day he pays a debt.

with pieces so bad that none of them will go. The great poet sends them all back, and demands in their place guineas at twenty-nine shillings each. "I expect," he says in one letter, "good silver, not such as I have had formerly." "If you have any silver that will go," he says in another letter, “my wife will be glad of it. I lost thirty shillings or more by the last payment of fifty pounds." These complaints and demands, which have been preserved from destruction only by the eminence of the writer, are doubtless merely a fair sample of the correspondence which filled all the mail bags of England during several months.

JEREMY COLLIER AND THE ENGLISH STAGE.

(Essay on the Comic Dramatist of the Restoration.)

WE shall not be suspected of regarding either the politics or the theology of Collier with partiality; but we believe him to have been as honest and courageous a man as ever lived.1 We will go further, and say that, though passionate and often wrongheaded, he was a singularly fair controversialist, candid, generous, too high-spirited to take mean advantages even in the most exciting disputes, and pure from all taint of personal malevolence. It must also be admitted that his opinions of ecclesiastical and political affairs, though in themselves absurd and pernicious, eminently qualified him to be the reformer of our lighter literature. The libertinism of the press and of the stage was, as we have said, the effect of a reaction against the Puritan strictness. Profligacy was, like the oak leaf on the twenty-ninth of May, the badge of a cavalier and a high churchman. Decency was associated with conventicles and calves' heads. Grave prelates were too much disposed to wink at the excesses of a body of zealous

1 Jeremy Collier was a clergyman of the Church of England, a High Churchman, a Jacobite, and a nonjuror,

and able allies who covered Roundheads and Presbyterians with ridicule. If a Whig raised his voice against the impiety and licentiousness of the fashionable writers, his mouth was instantly stopped by the retort; You are one of those who groan at a light quotation from Scripture, and raise estates out of the plunder of the Church, who shudder at a double entendre, and chop off the heads of kings. A Baxter, a Burnet, even a Tillotson, would have done little to purify our literature. But when a man fanatical in the cause of episcopacy and actually under outlawry for his attachment to hereditary right, came forward as the champion of decency, the battle was already half won.

In 1698, Collier published his Short View of the Profaneness and Immorality of the English Stage, a book which threw the whole literary world into commotion, but which is now much less read than it deserves. The faults of the work, indeed, are neither few nor small. The dissertations on the Greek and Latin drama do not at all help the argument, and, whatever may have been thought of them by the generation which fancied that Christ Church had refuted Bentley, are such as, in the present day, a scholar of very humble pretensions may venture to pronounce boyish, or rather babyish. The censures are not sufficiently discriminating. The authors whom Collier accused had been guilty of such gross sins against decency that he was certain to weaken instead of strengthening his case, by introducing into his charge against them any matter about which there could be the smallest dispute. He was, however, so injudicious as to place among the outrageous offences which he justly arrainged, some things which are really quite innocent, and some slight instances of levity which, though not perhaps strictly correct, could easily be paralleled from the works of writers who had rendered great services to morality and religion. Thus he blames Congreve, the number and gravity of whose real transgressions made it quite unnecessary to tax him with any that were not real, for using the words " martyr" and "inspiration" in a light sense; as if an archbishop might

not say that a speech was inspired by claret, or that an alderman was a martyr to the gout. Sometimes, again, Collier does not sufficiently distinguish between the dramatist and the persons of the drama. Thus he blames Vanbrugh for putting into Lord Foppington's mouth some contemptuous expressions respecting the Church service; though it is obvious that Vanbrugh could not better express reverence than by making Lord Foppington express contempt. There is also throughout the Short View too strong a display of professional feeling. Collier is not content with claiming for his order an immunity from indiscriminate scurrility; he will not allow that, in any case, any word or act of a divine can be a proper subject for ridicule. Nor does he confine this benefit of clergy to the ministers of the Established Church. He extends the privilege to Catholic priests, and, what in him is more surprising, to Dissenting preachers. This, however, is a mere trifle. Imaums, Brahmins, priests of Jupiter, priests of Baal, are all to be held sacred. Dryden is blamed for making the Mufti in Don Sebastian talk nonsense. Lee is called to a severe account for his incivility to Tiresias.1 But the most curious passage is that in which Collier resents some uncivil reflection thrown by Cassandra, in Dryden's Cleomenes, on the calf Apis and his hierophants. The words "grass-eating, foddered god," words which really are much in the style of several passages in the Old Testament, give as much offence to this Christian divine as they could have given to the priests of Memphis.

But, when all deductions have been made, great merit must be allowed to this work. There is hardly any book of that time from which it would be possible to select specimens of writing so excellent and so various. To compare Collier with Pascal would indeed be absurd. Yet we hardly know where, except in the Provincial Letters, we can find mirth so harmoniously and becomingly blended with solemnity as

The Mufti is the principal spiritual religious authority in Turkey. The Imaums are Mahommedan religious teachers. Tiresias was a blind seer, famous in ancient Greek mythology.

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