afterwards Louis XII., chosen the representative of the side destined to win in the long run. The Italian wars gave scope to his powers. He was sent to Venice, was present at the battle of Fornovo, and met Machiavelli at Florence. In the reign of Louis XII. he received new places and pensions, and he died in 1511 aged at least sixty-four. Comines is not a master of style, though at times the weight of his thought and the simplicity of his expression combine to produce an effect not unhappy. He has odd peculiarities of diction, especially inversions of phrase and sudden apostrophes which enliven an otherwise rather awkward manner of writing. Thus, in describing the bad education of the young nobles of his time, he says, 'de nulles lettres ils n'ont connaissance. Un seul sage homme on ne leur met a l'entour.' And in his account of the operations before the battle of Morat he says, 'Il (the Duke of Burgundy) sejourna a Losanne en Savoie ou vous monseigneur de Vienne le servites d'un bon conseil en une grande maladie qu'il eut de douleur et de tristesse.' On the whole, however, no one would think of reading Comines for the merit, or even the quaintness of his style, nor can he be commended as a vivid, even if an inelegant describer. The gallant shows which excited the imaginations of his predecessors, the mediaeval chroniclers from Villehardouin to Froissart, find in him a clumsy annalist and a not too careful observer. His interest is concentrated exclusively on the turns of fortune, the successes of statecraft, and the lessons of conduct to be noticed in or extracted from the business in hand. With this purpose he is perpetually digressing. The affairs of one country remind him of something that has happened in another, and he stops to give an account of this. To a certain extent the mediaeval influence is still strong on Comines, though it shows itself in connection with evidences of the modern spirit. He is religious to a degree which might be called ostentatious if it were not pretty evidently sincere; and this religiosity is shown side by side with the exhibition of a typically unscrupulous and non-moral, if not positively immoral, statecraft. Again, his reflexions, though usually lacking neither in acuteness nor in depth, are often appended to a commonplace on the mutability of fortune, the error of anger, the necessity of adapting means to ends, and so forth. Everywhere in Comines is evident, however, the anti-feudal and therefore anti-mediaeval conception of a centralised government instead of a loose assemblage of powerful vassals. The favourite mediaeval ideal, of which Saint Simon was perhaps the last sincere champion, finds no defence in Comines; and it seems only just to allow him, in his desertion of the Duke of Burgundy, some credit for drawing from the anarchy of the Bien Public, and from his observations of Germany, England, and Spain, the conclusion that France must be united, and that union was only possible