With the revolutionary movement of '48 came a fresh impulse from France. The great evangel of '89 had not perished; it was only in abeyance; and again it burst upon Europe with its words of fire. We all know how the Republic which was then established was soon suppressed in blood by the gang of adventurers presided over by Napoleon the Little. But the day of retribution came, and the empire went the way of all tyrannies. On its ruins the Republic has been established anew, and now it reckons in its service and among its champions the best intellects and the noblest characters in France; while the masses of the people, taught by the bitter lessons of adversity, are also content to enjoy the benefits of ordered liberty and peaceful progress under its benign sway. Now French progress has always been a question of ideas no less than of material advantage. The great democratic leaders in France have nearly all been avowed Freethinkers. They have separated themselves alike from "the blood on the hands of the king and the lie at the lips of the priest," being perfectly assured that outward freedom in politics is in the long run impossible without inward freedom of thought. The chief statesman in France, M. Gambetta, has publicly declared himself a disciple of Voltaire, and neither at the marriages nor at the funerals of his friends does he ever enter the doors of a church. He stays outside and quietly allows those who desire it to go in and listen to the mumbling of the priest. My purpose, however, being literary and not political, I must recur to my remark that a fresh impulse came to us from France after the revolution of '48. Lamartine at first exercised considerable influence here, but gradually Victor Hugo's star ascended, and from the moment it reached the zenith until now, he has been accounted the supreme poet of France, and the greatest contemporary evangelist of the ideas of '89. He is a Freethinker as well as a Republican; and it was inevitable that the younger school of writers in England, who acknowledge him as a lofty master, should drink from his inexhaustible spring the living waters of Democracy and Freethought. French influence on our very recent literature is evident in such works as Mr. John Morley's Studies on Voltaire, Rousseau, Diderot, and Condorcet; Mr. Christie's monumental Life of Etienne Dolet, the Freethought martyr; and Mr. Parton's new Life of Voltaire; all of which demand and will amply requite our attention. Such are the influences which have conspired to shape the literary activities of the generation in which we live. Now Freethought, like a subtle essence, penetrates everywhere. Every book betrays its presence, and even the periodical literature of our age is affected by it. The Archbishop of Canterbury laments that Christian men cannot introduce the most respectable magazines into their homes without the risk of poisoning the minds of their families with heretical ideas.