Talleyrand survived this, his last great political exploit, nearly eight years, having expired tranquilly at his hotel in Paris, in May, 1838. His ex-secretary has a copious and rambling commentary upon his death, in which there is the usual amount of complaint and vindication. His patron had become reconciled to the church, and had submitted to its formalities immediately before his decease; and, considering his past hostility to it as a social institution, his renunciation of his sacred vows, and his ostentatious rejection of the Christian religion, such a step naturally caused some talk, and requires explanation--though none is given by M. Colmache, beyond the barren and somewhat commonplace intimation, that "he was influenced in this, as in many other instances, wherein he has drawn down the blame of the sticklers for consistency, by the desire to spare pain and trouble to his family; for he knew that his relatives would suffer much inconvenience by his resistance on his death-bed to the execution of certain religious formalities to which, in his own mind, he attached not the slightest importance." It is rather a delicate matter to scrutinize motives, however great the temptation to do so, may be: fortunately, however, all call for the performance of so ungracious a duty on the present occasion is removed by M. Colmache, who tells us frankly what the reason was which induced M. de Talleyrand to enact something like a solemn farce in his dying moments. It was not religious compunction, nor any affectation of it, but a regard for the convenience and the material interests of his successors; "for it can not be denied," said he, "that he had ever held in view the elevation and aggrandizement of his family." Certainly not. Nobody will be bold enough to do so. What prompted Voltaire to attend his parish church regularly to the last hour of his life, and even to take the communion; what led Franklin to mingle in the throngs which crowded around Whitefield in America; and what induced Gibbon to visit temples of religion when he had nothing else to do, and to record his impressions of the sermons he was condemned to listen to, must forever remain among the minor mysteries of humanity; but about M. de Talleyrand's "retraction," as it has been called, strange to say, there is no mystery at all. It was a mere exemplification of "the ruling passion strong in death." He could no longer care for himself, which had been the chief business of his life; but he could do what was next thing to it--he could care for his relations whom he was leaving behind him, and he did so.