priest in his last moments is discussed in connection with this subject, and though M. de Janzé is convinced that the request was never made, he says the circumstances were such that in former times Hugo's conversion would have been publicly elaimed by the priesthood.

In another chapter he deals with the question of the behaviour of Protestant soldiers at ceremonies and processions of the Catholics. From a circular letter on the subject addressed by Louis XIV. to the officers commanding his troops, he reverts to one issued by General Campenon in December 1883, and the reader will perhaps be surprised to find that so late as 1881 a Protestant corporal was sentenced to four days imprisonment for refusing to kneel at the moment of the consecration of the elements.

Among the changes which M. de Janzé fears would follow from the reassociation of the clergy with the temporal power, there is one which most Englishmen would hail as an indication of progress rather than of retrogression-compulsory abstention from work on Sunday. His arguments against enforcing a Sunday holiday are, however, based solely upon economical grounds.

Much is said in the book about the patriotic spirit of the French, and the extraordinary degree to which love of their country was developed in the Huguenots in spite of persecutions. Whereever the refugees settled they appear to have considered their exile as only temporary, and to have felt assured of ultimately returning to their native land. In 1697 the French churches of Brandenburgh held a solemn fast "pour le retour en France," and in 1703 they refused to prepare a list of the members of their congregations, fearing lest it might be made the means of giving them a permanent status in a country where they only desired a provisional one. It was in part this hope that their exile would be but temporary which led the refugees to form, as it were, separate parishes in the countries of their adoption, and to keep the control of their affairs in their own hands as much as possible, in order that they might be able to take advantage of the first opportunity of returning to their beloved France. Some of the Huguenots who joined the Dutch army stipulated that they should not be ordered to serve against their native land. Others felt no compunction in serving against their fellow-countrymen, being sustained by a conviction that they were taking part in a veritable crusade. Some who enrolled themselves under the banner of the Prince of

M

Orange are said to have done so in the hope that by rendering the Prince secure in the possession of the throne of England, and making his name of weight in the councils of Europe, they would obtain a protector who would coerce Louis into sanctioning their recall. The army raised to make a descent upon the French coasts after La Hogue was largely composed of refugees, and with the abandonment of the expedition ended the last attempt on any great scale to re-establish Protestant worship" de haute lutte" in France. M. de Janzé says that the refugees made a great mistake in not attempting to re-enter France sous leur propre drapeau," instead of the flag of the enemies of the country. He is of opinion that had they done so they might have been as successful as the Vaudois were in their daring march.

This love of country was shown in a remarkable degree during the persecutions, when it was found that a threat of transportation to America overcame the constancy of many who had resisted "aux prisons, aux galères, aux cachots, à la faim, à la soif, à la vermine, et à la pourriture." It was exemplified by the abandonment by Henri Duquesne of his projected expedition to found a settlement of Huguenots at the Ile Bourbon in 1690. When he became aware that his flotilla would have to cut its way through a fleet of French men-of-war he declined to set sail in order not to violate an oath which he had taken "de ne jamais combattre contre les Français." Another touching instance of it occurred amongst the refugees settled in South Carolina, Some four hundred families finding that there was no hope of their returning to France asked for permission to establish themselves in Louisiana-then a French colony, in the hope that in a country so far away they might be allowed to exercise their worship without molestation. The Governor's answer was,—“ Que le roi n'avait pas chassé ses sujets protestants de ses états d'Europe pour leur permettre de former une république dans ses possessions d'Amérique." Little did either Governor or refugees think that both colonies would so soon be united under one flag, and that neither the flag of France nor of England.

In speaking of the military services rendered by the Hugue nots and their descendants to their adopted countries, M. de Janzé comments upon the number of names of French origin occurring in the muster rolls of the German army of invasion of 1870. He says that a great number of the descendants of the exiles who had settled beyond the Rhine,had changed their names

to corresponding German forms after Jena, but that in spite of this there were as many as 86 officers of the staff of the invading army in the last war bearing names which were indisputably of French origin. He gives a list of the names of these officers, of whom no less than 17 rank as generals.

Much of the historical matter contained in the book is by no means new, but, though much condensed, it is put together in a very interesting form.

The fault of the work lies in its want of moderation of tone. Perhaps, however, this would not call for remark if some indication of its controversial nature were afforded by a different wording of the title. As it stands one would expect to find the book a history pure and simple, whereas it is in a great measure a political diatribe founded upon partisan views of the events of the persecutions.

Margaret of Angoulême, Queen of Navarre. By A. Mary F. Robinson.-Eminent Women Series. W. H. Allen & Co., London, 1886.

Without laying claim to originality of research this little book is the result of a careful study of the chief authorities, both contemporary and modern, for the life and surroundings of the Princess to whose protecting influence the renaissance and the early reformers owed so much.

Margaret's character is full of contradictions, and it is difficult, and indeed unfair, to judge of it by ninteenth century standards. The materials here brought together are, however, ample enough to enable the reader to form for himself a tolerably accurate conception of her strange mystical personality.

Perhaps too much space relatively is given to the analysis of the Heptameron, but Miss Robinson's excuse is that in Madame Oisille, the expounder of morals and general commentator of the stories, Margaret herself is portrayed, and that the book thus forms the best possible guide to a just appreciation of her

real nature.

The Family of Brocas of Beaurepaire & Roche Court, Hereditary Masters of the Royal Buckhounds; with some account of the English rule in Aquitaine. By Montagu Burrows, Captain R.N., M.A., F.S. A., Chichele Professor of Modern History in the University of Oxford.—Longmans, Green, & Co., London, 1886.

Professor Burrows has devoted a short chapter in this exhaustive work to the history of the French family of Brocas of

Casteljaloux, which has been connected with the reformed religion since the time of Colin de Brocas, the "comrade and friend" of Henry IV.

He concerns himself chiefly with refuting the tradition that the family derived its origin from a member of the great English house, who settled in the south of France during the latter half of the fifteenth century, and he effectually shews the story to to have been without foundation.

His extensive researches have also enabled him to prove that the Irish family of Brocas, now represented by the Rev. W. Brocas Lindesay, of The Abbey, Tipperary, was founded by the Huguenot refugee, Gabriel La Motte Brocas, a great-grandson of the Colin mentioned above, and thus a connection is established with the Casteljaloux family, of which the present Comte de Brocas is the head.

The English Historical Review.-Longmans, Green, & Co., London.

So many books have been published lately concerning the history of the Huguenots and other foreign Protestants that with the limited means at the disposal of the Society it is impossible to notice even a tithe of them. This being so it may be well to point out a useful feature of the English Historical Review. Several numbers of this magazine have now been issued, and each of them contains a long list of historical works which have recently appeared in Europe and America, showing the titles of the books, the names of the authors and publishers, the size indicated by the number of pages, and the price. Many books relating to the history of continental Protestantism will be found mentioned in these lists, and as they have mostly been published by foreign houses the Review may perhaps prove of service to those who are interested in the literature of this subject by directing their attention to some volume which might otherwise escape notice. The list in the first number of the Review, which appeared shortly after the celebrations of the Bi-centenary of the Revocation of the Edict of Nantes, is the most complete as regards books of this class. A Historic Sketch of the Huguenot Church incorporated as the "French Protestant Church," Charleston, S.C. By the present Pastor, the Rev. C. S. Vedder, D.D.; General Wilmot De Saussure; and Mr. Daniel Ravenel.-The News and Courier Book Presses, Charleston, S.C., 1886. This is a pamphlet of nineteen pages giving a brief outline of the history of the Huguenot Church of Charleston from the

date of its foundation in 1682. At the end are printed copies of the inscriptions upon the mural tablets contained in the Church.

General de Saussure, who assisted Dr. compilation of the pamphlet, was, until his

Vedder in the

death on the

1st February last, the President of the Huguenot Society of South Carolina.