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word. . . . Truth it is that he said, 'Let this man witness whether I can read Greek or no.' But why did he not read it so that not he alone, but that all we might have been witnesses thereof? And Master Stollard said to us, 'If he did read at all, he read the worst that ever I heard.'"*

Now it is ridiculous to suppose that the man who had spent years at Oxford as the most popular of tutors, and at Prague had lectured his classes in the Organon and Physics of Aristotle, and whose private letters are full of Greek words and phrases, was really ignorant of Greek. Master Stollard, perhaps, could not understand the pronunciation Campion had been obliged to acquire at Prague: we have heard of an Anglican clergyman who denounced the ignorance of Roman ecclesiastics, because he had approached one in the Forum with the question, Ubi est templum Divi Antonini? pronounced in the hardest Oxford manner; and received for answer, Non capisco l' Inglese, Stollard probably could not recognise Greek pronounced in the Greek manner, and so accused the Grecian of not knowing the language. And Campion was silent under the imputation, and bore meekly all the scoffs and ridicule and insults which were so freely poured upon him. Any one who takes the trouble to look into the pamphlets of those times will see that all the asses brayed against him to this tune,-He did not know Greek! During his life, and after his death, this was the great fact against him ;-he had led England captive with the opinion of his learning, and when it came to the point he could not read the Greek Testament! For this Nowell and Day hope that all Catholics who have any spark of shamefastness left will blush for him; if they themselves had been so openly convicted, they would have been ashamed to show their faces. For this Bishop Aylmer proclaimed at the sessions at Newgate that Campion was unlearned. For this Sir W. Mildmay in the Star-Chamber declared that, in spite of his great boast of learning, yet he could see no learning in him; but only brag of learning and vanity.§ For this small fry like Munday and Charke called him a "glorious Thraso," who had made himself famous under show of great learning, though really very simple, and of shameful ignorance in the learned tongues. For this Camden declared that in his conferences he did not sustain his reputation. If one whose memory was affectionately venerated at Prague, as the "blessed Edmund Cam

* A true Report, &c. g. i. 1.

+ Letter of Campion to Gregory Martin, July 16, 1579
True Report of Campion's Death, preface.

§ See Rambler, Jan. 1857, p. 31.

pion, Grecian, Latinist, poet, orator, philosopher, theologian, virgin and martyr,"* could rest contentedly under an insulting accusation of being unable to read the Greek letters, it is not difficult to suppose that the same person would be little careful to clear his character from another imputation, especially when he could not do so without bringing his friends into danger. He acquiesced in a misinterpretation of his letter to Pound, rather than expose more persons to the visits of the pursuivants, and the tender mercies of rackmasters. He declared that the secrets which he would not reveal were nothing political, but related to Masses, confessions, and the like; he did not say that they related to the names of a great number of Catholic houses, which all the ingenuity of the examiners had not yet been able to discover.

In conclusion, we hope our readers will not be wearied of our defence of Campion: we are jealous of his reputation ; we are ashamed that no worthy monument has been erected to him by his countrymen. Yet we may say, as F. Parsons said to William Charke, the preacher who followed Campion to the place of his martyrdom, "with big looks, stern countenance, proud words, and merciless behaviour-fierce and violent God's saints in death and torments, pompous in gait and speech to the people, in order to credit his cause,' -that Campion was one of those

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"whose blood will fight against your errors and impiety many hundred years after both you (Charke and Hanmer) are past this world together; and albeit if they had lived they might no doubt have done much service in God's Church and hurt to your cause, yet could they never have done it so strongly as they have, and do, and will do, by their deaths; the cry whereof worketh more forcibly both with God and man than any books or sermons that ever they could have made. They are well bestowed upon you; you have used them to the best. Our Lord and His holy name be blessed therefore."+

Or, to use a more remarkable testimony, that of Dr. Humphrey, Vice-Chancellor and Professor of Divinity at Oxford:

"This I can say with truth, that the ghost of Campion dead has given me more trouble than all the reasons of the living man: not only because he has left the poison of his doctrine behind him, as the beast Bonasus in his flight burns his pursuers with his dung, but much more because his friends unbury his corpse, undertake his defence, and write his epitaph in English, French, and Latin. It is an old proverb, TεOvηкóтas un daкvue, 'The dead do not bite ;'

* Schmidl, History of the Bohemian Province, lib. i. ad ann. 1578.

† Parsons's Defence of the Censure, p. 3 (he refers to Campion, Sherwin, and Briant).

yet Campion, though dead, bites by his friends' mouth. This is monstrous, as experience and the old proverb show: for as fresh heads grow on the hydra when the old are cut off, as wave succeeds wave, as a harvest of new men arose from the dragon's teeth; so one toil sows the seeds of another, and for one Campion numbers and numbers have swarmed to trouble us.' "'*

Ten thousand people, as Henry Walpole, himself afterwards a martyr, who was one of the number, tells us, were converted by his death. An engraving of the martyrdom of Campion and his companions, published at Rome in 1584, with the approbation of Gregory XIII., has an inscription which ends: Horum constanti morte aliquot hominum millia ad Romanam Ecclesiam conversa sunt,-"By their constant death some thousands of persons were converted to the Roman Church." These were the swarms that so troubled Humphrey; and, please God, the hive is not emptied yet.

The account of F. Walpole's conversion is thus related : "F. Henry Walpole told F. Ignatius Basselier that when F. Edmund Campion was cut into quarters at the place of public execution, Walpole himself, then a heretic, was standing near with the other lookers-on; and as the hangman threw the quarters into the caldron of water, a drop of blood and water splashed out upon Walpole's clothes. He was immediately converted to be a Catholic instead of a heretic, and instead of a layman he became a religious of the Society of Jesus, instead of a spectator he became a spectacle himself and a martyr; and of those who were converted by Campion's death (the number of whom is said to be ten thousand) he was the most remarkable. F. Ignatius had this fact from Walpole's own mouth, and afterwards told it to F. Anthony Suquet."+

Another glorious martyr has left, in his own handwriting, the following testimony to the influence that Campion's death had upon him. It occurs in a letter of William Harrington (who was hanged at Tyburn, February 18, 1594) to the LordKeeper Puckering, without date, and at present among the papers for 1592 in the State-Paper Office:

"I am by birth a gentleman, in conscience a Catholic, in profession a poor priest of the Seminary of Rheims. I lived in my country with credit and countenance fitting my calling, and answerable to my father's estate. I left my country, not compelled by want or discontentment, but incited thereto by sundry examples of men of all sorts, whose innocent lives in part I knew, and glorious deaths I much commended. Campion I desired to imitate, whom only love to his country and zeal of the house of God consumed before his time. I dispute not how true his accusations were, nor yet of what credit were those men whose testimonies, though scant

* Jesuitismus, preface.

+ Ms. Brussels, no. 2167, p. 557.

agreeing, yet were received to our great loss and his eternal gain. And here your honour shall give me leave in my conscience to think that in that man was no treason to her majesty, nor hurt to his country, for whose good he so willingly and mildly offered his life."

Harrington's father lived at Mount St. John, in Yorkshire; it appears that Campion wrote part of the famous book, the Ten Reasons, at his house. His name appears in the confession attributed to Campion in the following manner :

"William Harrington, gent. Campyon (confesseth) that he was there thirteen days about Easter last, and made there part of his Latin book, brought thither by Smyth, Mrs. Harrington's brother. Mr. Harrington confesseth that he came to his house about Tuesday the third week in Lent, and stayed there about twelve days; and that he knew him not for Campion until he was upon departure."

Harrington, then, was one of those Catholic gentlemen who were said to have been compromised by Campion. If it had been so, the martyr would have been a scandal rather than an example; yet we see that it was his example, his "innocent life" and "glorious death," that led Mr. Harrington's young son, then fifteen years of age, to devote himself to the same labours which had consumed Campion before his time.

MADAME ELIZABETH GALITZIN.

We have translated the following notice of Madame Elizabeth Galitzin from a little pamphlet of Mélanges, published last year by Messrs. Julien and Co. of Paris. The editor, whom we presume to be F. Gagarin, prefaces it with a few words, stating that he had found the account among his papers, and was so struck with the simplicity and straightforwardness of the recital, that he was convinced it would be read with interest and profit. An additional motive led us to translate it. As we have lately been endeavouring to call attention to the prospects of the Church in Russia, we thought that this simple narrative would do more for our purpose than many a more learned argument, as showing the kind of persons that Russia produces, and the difficulties experienced by Russian converts.

Madame Elizabeth Galitzin was born at St. Petersburg, Feb. 22d, 1795; and lost her father when she was four years

old. When she was fifteen, her mother confessed to her, in the strictest confidence, that for the last ten years she had been a convert to the Catholic religion. On hearing this, Elizabeth burst into tears; for from henceforth she beheld a wall of separation between herself and her mother, whose example she could not imagine ever being called upon to follow; believing, as she did, that, as the government had made such severe laws against those who abandoned the Greek religion, those who did so must be committing a great sin. So she left the room without being able to utter a word; but in her own mind she accused the Jesuits of having caused this change in the princess. She conceived a hatred both against them and against the Catholic religion, which she made it a point of conscience to foster. As she was obliged to hide her sorrow during the day, she passed whole nights in weeping for what she supposed to be her mother's misfortune; at last, fearing that she herself might also be led astray, it occurred to her to write a promise in the form of an oath that she would never change her religion. She got up at once, in the dark, and with a trembling hand wrote this promise; then she went to bed again satisfied and happy, thinking herself thereby safe from all attacks. From this time for the space of four years, she never omitted to repeat this oath morning and evening when she said her prayers; no amount of fatigue ever caused her to break her resolution during this time. She lived in the world, as it were, without knowing it; her dress was always most simple, and so carelessly put on, that she was sometimes laughed at for it. It was at the age of nineteen that grace first began to touch her heart. Nothing can show the rectitude of her intention more clearly than the relation she herself gives of the manner in which her conversion took place. "I was taking lessons in Italian of a Roman priest, an agreeable person, who never spoke to me about religion. I took great delight in learning his language. He fell dangerously ill, and died. My mother, profiting by this circumstance, proposed that I should go to his funeral; I consented willingly, thinking it was a mark of respect and gratitude which I owed him. I had scarcely entered the church, when I seemed to hear an interior voice which said to me, You now hate the Catholic religion; but you will one day belong to it yourself.' This voice made me shed tears all the time I was present at the office; but I could not say whether I was crying for the friend I had lost, or whether it was on account of the voice which had spoken to my heart. Afterwards I asked myself this question, But why do you hate the Catholic religion and its ministers? Hatred is a sin. If it is

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