took place in 1703, he continued to reside in London. His friends in France made repeated efforts to obtain his recall; but they could not succeed till 1689, when Louis XIV. was pleased to grant their request. St. Evremond refused to accept the tardy boon. Living at his ease in a free country, and in the highest society, and admired and esteemed by the fair, the witty, and the noble, he was too wise to put himself into “circumscription and confine,” and purchase the privilege of bending before a despotic monarch, at the risk of being condemned to solitary meditation in one of the towers of the Bastile. St. Evremond was ninety when he died, but he preserved his faculties to the last. He was interred in Westminster Abbey. His poetry never rises above mediocrity, and does not always reach it; but his prose is often excellent. Justice has scarcely been done to him either by La Harpe or Voltaire. A harder fate than that of voluntary exile was the lot of Simon Morin, an insane visionary, a man of humble birth, who was born about 1623, at Richemont, in Normandy. His horrible death, which was in fact a judicial murder, perpetrated by a fanaticism far worse than his own, leaves an indelible stain on the character of the judges by whom it was directed. Morin was originally a clerk in the war-office, but lost his situation by neglecting his duties; and he subsequently gained a scanty subsistence as a copyist, for which he was well qualified by the beauty of his handwriting. His reason appears to have been early affected, as he must have been under twenty when he was first put into prison for his extravagant ideas in religious matters. After his release, he seems to have gradually become more and more deranged. Like all madmen of his class, however, he gained numerous proselytes, who listened to his harangues, and read his printed reveries, with implicit belief. His success drew on him the attention of the government, and, in July 1644, he was sent to the Bastile. At the expiration of twenty months he was set at liberty. Imprisonment had only heightened his malady, and he consequently laboured with more vigour than ever to disseminate his opinions. Those opinions he embodied in a work intituled, “Thoughts of Morin, with his Canticles and Spiritual Quatrains,” dedicated to the king. He called himself the Son of Man, and maintained that Christ was incorporated in him; that in his person was to take place the second advent of the Saviour in a state of glory; and that the result would be a general reformation of the Church, and the conversion of all people to the true faith. There was much more of the same kind; he was in France what Brothers, long afterwards, was in England. Of his tenets, several bear a resemblance to those which, later in the 17th century, were held by the Quietists. The publication of this volume again brought the police upon him. For some time he eluded them, but he was at last discovered, and re-committed to the Bastile.