They were introduced by Edward Blount | preceding volumes.* Surveying the whole Two collections of dramatic lyrics have been published in this century. The first, called "Songs from the Dramatists," by Robert Bell, has long been out of print. The second, edited by Mr. A. H. Bullen, under the title of "Lyrics from Elizabethan Dramatists," bears the date of 1889. These books, both of which are valuable, have a somewhat different scope and diverse merits. Mr. Bell begins earlier, and ends later. His first entries are the five lyrics from "Ralph Roister Doister." His last are five songs from the comedies of Sheridan. Mr. Bullen starts with Lyly, and finishes with Jasper Mayne and Thomas Forde, contemporaries of Milton. Though Mr. Bell covers a larger ground, he is neither so complete nor so scholarly as Mr. Bullen. His anthology, delightful and useful as it is, bears the air of dilet tante reading and caprice. Mr. Bullen is well-nigh exhaustive within the limits he has assigned to himself. He has also reproduced for the first time many interesting pieces which were known to few but specialists. I may mention, in particular, the lyrics of Thomas Nash, all of which are well worth study; of Peter Hausted, William Habington, and Richard Brome, whose charming spring ditty from "The Jolly Beggars was unaccountably omitted by Mr. Bell. I must here express my hope that, when Mr. Bullen issues a new edition of his book, he will incorporate those earlier pieces, which we find in Bell's anthology, adding perhaps the fresh and simple April song which opens the morality of "Lusty Juventus." No scholar in England is better fitted than Mr. Bullen to unlock all the treasures of Elizabethan dramatic literature, and to present a thoroughly complete collection of its lyrics. This mention of Mr. Bullen's recent publication calls to mind the splendid services he rendered to English literature by bis publication of two volumes of "Lyrics from Elizabethan Song Books," and by bis edition of the works of Dr. Thomas Campion. These three books present us with a body of lyrical poetry, which was written expressly for music, but which had no connection with the drama. His fourth book, "Lyrics from Elizabethan Dramatists," invites a comparison with the three I do not wish to assert that this is invariably the case. Examples might be culled from the drama in which the song is only interpolated as a pleasing ditty. Examples, again, might be selected from Campion, in which the song seems to demand a dramatic setting. But, broadly have called attention, are published by Mr. John C. Nimmo. All the books edited by Mr. Buller, to which I 66 speaking, I think that this distinction | tius von Döllinger. I was on my way to holds good. If the distinction appears witness the decennial representation of the paradoxical, its validity can be tested by a Oberammergau Passion Play," which comparative study of the two kinds of was then very little known in England, lyrics. Paradoxes at any rate have this and of which I had promised Mr. Delane value, that they suggest new points of a description for the Times. It was the view, and stimulate the critical faculty. year of the Vatican Council, and Dr. Döllinger was the foremost figure in the opposition to the dogma of Papal Infallibility, which was then in debate. For this reason, and also because of his immense learning and of his great personal charm (of which I had heard from friends of his), I have treated our romantic drama from the point of view of lyric poetry, and have tried to demonstrate its constant striving after lyrical expression in the handling of blank verse, and the culmination of that effort in the songs written to illustrate certain leading motives or decisive situa-I was anxious to make his acquaintance. tions of the action. On I chanced to mention my wish to Mr. This position is confirmed when we Gladstone, who at once kindly offered me pass from the Elizabethan to the Resto- an introduction, and gave me, at the same ration playwrights. The comedy of the time, an interesting account of his first Restoration was essentially non-lyrical; meeting with Dr. Döllinger twenty-five and that is equally true of its tragedy. years previously. I called on Dr. DöllinEven in Otway we do not discover the ger in company with a friend who bears a lyrical interbreathings which were so not very distinctively Welsh name. marked a feature of Elizabethan literature. greeting him, Dr. Döllinger said: "You Dryden gives us plenty of robust decla- are Welsh," and went off forthwith into a mation and sonorous rhetoric; but the note most interesting digression on the unsusof his drama is not poetical. As might pected traces of Keltic origin which still be expected, the songs of this period are survive in the language and nomenclature defective in poetic feeling and fancy. of persons and places in England. His Some of Congreve's have an exquisite mind was a wonderful storehouse of knowlfinish, a sparkling brilliancy; but their edge on a vast variety of subjects, and the finish and their sparkle are those of a knowledge was so well digested and aspaste diamond. Dryden wrote rough, sorted that it was ever at his command. commonplace, and tawdry lyrics for the He was a great linguist and an omnivorous stage. I will quote a stanza from "The reader in the literatures of Europe and Spanish Friar," which deserves attention, America, as well as of ancient Greece and not only because it illustrates the extraor- Rome. And his acquaintance with men dinary want of charm in Dryden's stage-was as various as his acquaintance with songs, but also because it first exemplified books. Hardly any man of note passed the metrical scheme which Swinburne near Munich without calling- not always adopted for his "Garden of Proserpine: with an introduction on the great German theologian and scholar; and many made long journeys on purpose to see him. He was not a good correspondent; indeed, he could not have been. He was the recipient of an immense number of letters, from royalties downwards; but he never allowed his correspondence to interfere with his hours of study, and his let Farewell, ungrateful traitor, Farewell, my perjured swain! Let never injured creature Believe a man again. The pleasure of possessing But 'tis too short a blessing, And love too long a pain. Mr. Swinburne deserves credit for hav-ters therefore, though numerous in the ing perceived the capacities of this stanza, and for constructing the silk purse of his immortal poem out of such a veritable sow's ear. aggregate, were sparse to individuals. He preferred to write in German, but wrote fluently in English, French, and Italian. He read Spanish with ease, but I do not know whether he wrote or spoke that language. A man may be highly intellectual and wonderfully learned without being neces From The Contemporary Review. sarily a good talker. It is impossible to DR. VON DOLLINGER. define a good talker, for the accomplishBY CANON MACCOLL. ment is infinitely various. There are IT was in the month of May, 1870, that divers styles of good talking, each excelI first made the acquaintance of Dr. Igna- | lent in its way, and there are men who te 10. འས 20 excel in more styles than one, of whom the bishop took his place among the minority made by the nuns of one of the Roman He He what one does not believe? Such is my dilemma, and it has made me so unhappy that I have thought of resigning my see. On reflection, I have chosen what I consider the safest course." "Allowance must be made for these men," said Dr. Döllinger. "Habit is second nature, and their mental attitude has been so invariably that of unquestioning obedience to papal authority, that when they have to choose between that authority and allegiance to what they believe to be historical truth, their second nature asserts itself and they yield." On a subsequent occasion, I asked Dr. Döllinger if he thought the Bishop of Rottenburg (Dr. Hefele) would end by accepting the dogma. The case was in one way a crucial one. As an authority on the historical bearings of the question, Hefele was the best equipped man at the Council. His masterly "History of the Councils" is accepted as the standard authority on all hands. Not only did he oppose the dogma at the Vatican Council, but during the sitting of the Council he published, through the Neapolitan press, a pamphlet against it, basing his opposition on the example of Honorius as a test case. Perrone, the great theologian of the Roman College, and a strong Infallibilist, has laid it down in his standard work on "Dogmatic Theology," that if only one pope can be proved to have given, ex cathedra, a heterodox decision on faith or morals, the whole doctrine collapses. Hefele accordingly took the case of Honorius, and proved that this pope had been condemned as a heretic by popes and œcumenical councils. Pennachi, professor of church history in Rome, replied to Hefele, and Hefele returned to the charge in a rejoinder so powerful that he was left master of the field. If therefore Hefele, so honest as well as so able and learned, accepted the dogma, it was not likely that any other bishop of the minority would hold out. "He must yield," said Dr. Döllinger to me, three months after the prorogation of the Vatican Council, or resign his see. His quinquennial faculties have expired and the pope refuses to renew them until Hefele accepts the decree. At this moment there are nineteen couples of rank in his diocese who cannot get married because they are within the forbidden degrees, and Hefele cannot grant them dispensations." "But since he denies the pope's infallibility," I asked, "why does he not himself grant the necessary dis pensations?' 'My friend,” replied Döl 66 66 linger, "you forget that the members of the Church of Rome have been brought up in the belief that a dispensation is not valid without these papal faculties, and a marriage under any other dispensation would not be acknowledged in society." The event proved that Döllinger was right. The quinquennial faculties are a tremendous power in the hands of the pope. They are, in fact, papal licenses, renewed every five years, which enable the bishops to exercise extraordinary episcopal functions that ordinarily belong to the pope, such as the power of absolving from heresy, schism, apostasy, secret crime (except murder), from vows, obligations of fasting, prohibition of marriage within the prohibited degrees, and also the power to permit the reading of prohibited books. It is obvious that the extinction of the quinquennial faculties in a diocese means the paralysis in a short time of its ordinary administration. It amounts to a sort of modified interdict. And so Dr. Hefele soon discovered. The dogma was proclaimed in the Vatican Council on the 18th of July, 1870, and on the 10th of the following April Hefele submitted. But he was too honest to let it be inferred that his submission was due to any change of conviction. He deemed it his duty to submit in spite of his convictions, because "the peace and unity of the Church is so great a good that great and heavy personal sacrifices may be made for it." Bishop Strossmayer held out longest of all; but he yielded at last, so far as to allow the dogma to be published in the official ga zette of his diocese during his absence in Rome. Nevertheless, he remained to the last on the most friendly terms with Dr. Döllinger, and it was to a letter from Dr. Döllinger that I was indebted for a most interesting visit to Bishop Strossmayer in Croatia in 1876. To some able and honest minds Dr. Döllinger's attitude on the question of infallibility is a puzzle. His refusal to accept the dogma, while he submitted meekly to an excommunication which he believed to be unjust, seems to them an inconsistency. This view is put forward in an interesting article on Dr. Döllinger in the Spectator of last January 18, and, as it is a view which is probably held by many, I quote the gist of the article before I try to show what Dr. Döllinger's point of view really was: There was something very English in Dr. Döllinger's illogical pertinacity in holding his own position on points of detail, in spite of the inconsistency of that position on points of detail with the logic of his general creed. He was, in fact, more tenacious of what his historical learning had taught him, than he was of the a priori position which he had previously assumed namely, that a true Church must be infallible, and that his Church was actually infallible. No one had taught this more distinctly than Dr. Döllinger. Yet first he found one erroneous drift in the practical teaching of his Church, then he found another, and then when at last his Church formally declared that the true providential guarantee of her infallibility extended only to the Papal definition of any dogma touching faith and morals promulgated with a view to teach the Church, he ignored that decree, though it was sanctioned by one of the most unanimous as well as one of the most numerously attended of her Councils, and preferred to submit to excommunication rather than to profess his acceptance of it. And then later he came, we believe, to declare that he was no more bound by the decrees of the Council of Trent than he was by the decrees of the Council of the Vatican. None the less he always submitted to the disciplinary authority of the Church, even after he had renounced virtually her dogmatic authority. He never celebrated mass nor assumed any of the functions of a priest after his excommunication. In other words, he obeyed the Church in matters in which no one had ever claimed for her that she could not err, after he had ceased to obey her in matters in which he had formerly taught that she could not err, and in which, so far as we know, he had only in his latter years taught that she could err by explicitly reject ing the decrees of one or two General Councils. When she said to him, "Don't celebrate mass any more," he seems to have regarded himself as more bound to obey her than when she said to him, "Believe what I tell you." Dr. Döllinger would not have accepted this as an accurate statement of his position. He would have denied that the dogma of infallibility was sanctioned by one of the most unanimous of the Church's Councils, and would have pointed to the protest of more than eighty of the most learned and influential bishops in the Roman communion, whose subsequent submission he would have discounted for reasons already indicated. And he would have been greatly surprised to be told that it was as easy to obey the command, "Believe what I tell you," as the command "Don't celebrate mass any more." I remember a pregnant remark of Cardinal Newman's to myself at the time of Dr. Döllinger's excommunication, of which be disapproved, though accepting the dogma himself. "There are some," he said, "who think that it is as easy to believe as to obey; that is to say, they do not understand what faith really means." To obey the sentence of excommunication was in no sense a moral difficulty to Dr. Döllinger. He believed it unjust and therefore invalid, and he considered him. self under no obligation in foro consci entia to obey it. He did not believe that it cut him off from membership with the Church of Rome; and he once resented in a letter to me an expression which implied that he had ceased to be a member of the Roman Communion. He submitted to the sentence of excommunication as a matter of discipline, a cross which he was providentially ordained to bear. It involved nothing more serious than personal sacrifice submission to a wrong arbitrarily inflicted by an authority to which obedience was due where conscience did not forbid. "Believe what I tell you" was a very different command, and could only be obeyed when the intellect could conscientiously accept the proposition. To bid him believe not only as an article of faith but as an historical fact what he firmly believed to be an historical fiction was to him an outrage on his intellectual integrity. For let it be remembered that the Vatican decree defines the dogma of papal infallibility not merely as part of the contents of divine revelation, but, in addition, as a fact of history "received from the beginning of the Christian faith." It challenged the ordeal of historical criticism, and made thus an appeal to enlightened reason not less than to faith. To demand belief in a proposition that lies beyond the compass of the human understanding is one thing. It is quite another matter to demand belief in a statement the truth or falsehood of which is purely a matter of historical evidence. If Dr. Döl. linger had been asked to believe, on pain of excommunication, that Charles I. beheaded Oliver Cromwell, the able writer in the Spectator would readily understand how easy submission to an unjust excommunication would have been in comparison with obedience to such a command. But to Dr. Döllinger's mind the proposition that Charles I. beheaded Oliver Cromwell would not be a bit more preposterous, not a bit more in the teeth of historical evidence, than the proposition that "from the beginning of the Christian faith," it was an accepted article of the creed of Chris. tendom that when the Roman pontiff speaks to the Church ex cathedrâ on faith or morals, his utterances are infallible, and "are irreformable of themselves, and not from the consent of the Church." He was firmly convinced of the contradictory |