same time. After dinner, the lady of the house and her daughter retired with Mrs. and Miss Edgeworth to the drawingroom, where, as the daughter afterwards detailed to my brother and another gentleman, the following matter took place. The Christian Observer being, I think, incidentally named, Miss Edgeworth (her mother-in-law, Mrs. Edgeworth, still being present) said, that some one had sent to her father the Christian Observer containing the Review of her late work; that her father read it with great attention; that, on being asked what he thought of it, he replied, 'Curse the writer, I can almost forgive him, he is so clever'; and that one of his sons, Mr. Sneyd Edgeworth (an Irish lawyer) immediately replied, 'Father, you must spare your curses and forgive the writer. I wrote that Review;' and then he added that he had thought his sister so wrong, that he had determined to take that mode of laying his opinions before her. Miss Edgeworth, after giving this account, said she was much struck (or something of the sort) by what her brother had said; and that if her work had a new edition, it should come forth altered as recommended in the Christian Observer.

If you can properly tell me anything as to the facts stated or implied in the above account (I have given it accurately as given to me), I shall be very glad.

It must be acknowledged that Miss Edgeworth exhibited considerable magnanimity in accepting the rebukes administered to her, for the Reviewer, after placing Mrs. H. More far above her, as working 'for the glory of God and happiness of men,' proceeds :

'Miss Edgeworth still perseveres in her hardy and unnatural purpose of presenting to us a world without religion. Bad as the world is, we are still inclined to attribute to it some consciousness of the existence of such a thing as religion, some profession even, and occasionally some form of it. We behold, in short, in Miss Edgeworth's personages what mankind would be without religion. At the death-scene in 'Vivian' we are somewhat startled at the appearance of a clergyman, and at one religious expression in 'Emilie de Coulanges,' a very strange and unaccountable slip, shall we call it ?'

1 The second series of Tales of Fashionable Life, which includes 'The Absentee ' and 'Vivian,' published in 1812.

CHAPTER X

LIGHTS AND SHADOWS

AMONG the many subjects of national importance with which Macaulay's mind was occupied during this period of his life, one that engrossed a very large share of his thoughts and pen was the education of the poorer classes. He had, soon after his final return from Africa, made the acquaintance of a man who, notwithstanding great faults, is universally acknowledged to rank high among the pioneers of the education of the mass of the people. Joseph Lancaster's system of employing the older scholars in his schools in teaching, and thus gradually training them in his methods of instruction so as to enable the knowledge of the rudiments of reading, writing, and arithmetic to be imparted to large numbers of children at the same time, began to attract considerable attention; and the Borough School in Southwark, which was under his own special guid ance, was visited by numbers of persons who were interested in progress. The system was brought prominently into notice by the patronage of the King, who honoured Lancaster with a private interview, in which he encouraged him to persevere in his efforts, and expressed his earnest desire that every poor child in his dominions should be taught to read the Bible.

Many of the difficulties which Lancaster had had to encounter were now smoothed away by the royal patronage, and he found himself celebrated, and his advice sought for on every side; but unfortunately his head was too weak to support with propriety the success which he had deservedly attained. He disgusted his well-wishers by vanity and self-conceit, and his foolish and reckless expenditure soon involved his schools deeply in debt.

The good work which he had been the means of inaugurating was not, however, allowed to suffer. A few philanthropic noblemen and gentlemen joined together to meet the liabilities which

he had incurred, became trustees for his schools, and founded the Society which was known ultimately by the title of the British and Foreign School Society.

Lancaster's disposition, however, was such that it was difficult to benefit him permanently. Impatient of control, his wild impulses and extravagance made him impossible as a fellowworker. He soon quarrelled with the friends who had come to his rescue, and the remainder of his history is a painful record, ending in bankruptcy and utter ruin. A small annuity which was then provided for him could not save him from the suffering which was the inevitable consequence of his persistent misconduct; and he was again plunged deeply in debt when his career was terminated by an accident in New York, where he passed the last part of a life which had promised so differently.

It may well be imagined that such a character possessed few attractions for a man of Macaulay's disposition, although he spared no pains to make himself thoroughly acquainted with Lancaster's plans; gave just praise to the energy of his labours on so important a subject as Macaulay felt National Education to be; and even at first bestowed some salutary counsel upon him, advising Lancaster specially to be on his guard against vanity and self-confidence. But Macaulay's keen insight was not long in discerning the real nature of the individual with whom he was dealing, and in the controversy which shortly arose between Lancaster and Dr. Bell, who claimed priority in the discovery of the theory of instruction which at that period went by the name of the Lancastrian system, Macaulay steadily supported Dr. Bell's claim to be the original promulgator of the monitorial scheme. In 1804 Macaulay writes:—

'There is something very plausible in Mr. Lancaster's proposal of a Society established on general Christian principles; but who shall fix what are those general principles of Christianity, which, as essential verities, must be made the basis of a system of instruction? By general Christian principles Mr. Lancaster has left room to conjecture that he may have meant something which might coalesce as well with Deism as with Christianity. What right have those to be considered Christians who deem it unnecessary to introduce into their plans of education any reference to the salvation purchased for us by the blood of Christ? By Mr. Lancaster's scheme religious bigotry may be avoided; but there is another evil which is the greatest

that can befall a nation-irreligion; ignorance of the true God, and of Jesus Christ whom He hath sent. The resident parochial clergy have it in their power to obtain the superintendence over a large proportion of the lower classes of schools throughout the kingdom, and the good which they may effect is incalculable.'

Dr. Andrew Bell appears to have originated the scheme of mutual instruction in India almost simultaneously with Joseph Lancaster in this country, and he had utilised his position as teacher in the Orphan School at Madras to make experiments and perfect the system. On his return to England he placed his experience at the disposal of Macaulay, who with his band of allies was actively engaged in organising the association which was finally founded in 1811 under the title of the National Society for the Education of the Poor in the Principles of the Church of England. Dr. Bell was employed by them in the formation of schools in which the new system of instruction and internal arrangements was adopted, but which made the religious teaching of the Church of England the basis of the whole fabric.1

The chief difference, therefore, between the two Associations was, that in the schools of the British and Foreign School Society no Catechism or doctrinal teaching was permitted, and the religious instruction consisted simply in portions of Scripture which were read aloud daily. But to this Society, and to its great rival the National Society, the merit must be attributed of having laid the foundations of popular education in this country.

No one rejoiced more heartily than Macaulay did in the successful establishment of the National Society, but his was not a mind that was easily satisfied; and impelled by the strong conviction which he had of the results which could be obtained from such a powerful organisation, if properly directed, he may soon be found urging an extension of the work of the Society. He writes:

The National Society being an engine of mighty power, and having among its members the whole bench of bishops,

1To Central National School meeting-children admirably taught, and general spirit delightful and animating. The difference between them and the Lancastrians very striking-exemplifying the distinction between Church of England and Dissenterism.-Wilberforce's Diary, June 1814.

should go at once to the legislature with a plan for educating the poor; a plan which shall embrace every parish in the kingdom, we had almost said in the empire; and which shall enact that wherever there do not already exist sufficient means of educating the poor in the principles of the established Church, such means shall be provided by a parish or other rate. A measure of this kind, while it would secure in every place the means of educating the poor in the principles of the established Church, would at the same time leave every one at perfect liberty to pursue such a course of education, or form such institutions, as he might deem eligible; and this would take away every reasonable objection which could be made to the plan by Dissenters from the establishment. If we are zealous for the extension of education on the principles of the Liturgy and Catechism of the Church of England, it is not because that Church is established by law, but because we believe it in our conscience to be, without any exception, the best form of Christianity; the best for training both the young and old to knowledge and virtue, and marshalling them the way to heaven.'

The following letter is inserted as a specimen of many which Dr. Isaac Milner, Dean of Carlisle and President of Queens' College at Cambridge, was in the habit of addressing to Macaulay and to others of his friends. His character presented the spectacle of a singular compound of great intellectual power, uncommon kindness and benevolence, indolence and hypochondria. He is said to be the sole individual upon whom, when taking a degree, the title of incomparabilis has been conferred. He died in 1820, at the age of sixty-nine.

FROM THE DEAN OF CARLISLE.

Carlisle Deanery, August 3, 1813. MY DEAR FRIEND, I believe you may have always, or almost always, observed that when I do not write regularly, there is something not very pleasant going forward.

You will be sorry to hear that an addition has lately been made to my many infirmities, namely, an inflamed and sore foot. The history of it is, that about ten days ago on pulling off my stocking for bed, a most intolerable itching was felt at the top (not the end) of the middle toe of my right foot. Without thought, I rubbed, and perhaps scratched it imprudently. This may have been the bite of a gnat (I hope not

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