It was not till 1691, nor till the government of Berne had interfered in his behalf, that Morell was set free. Disgusted with the treatment which he had experienced, he returned to his native country. His subsequent existence was embittered by severe bodily suffering. His health was so much injured by confinement, and by vexation at his favourite project being frustrated, that palsy deprived him of the use of one side, and rendered him incapable of handling pen or pencil. He was somewhat recovered, and had acquired the patronage of the Count of Schwartzenburg-Armstadt, a lover of medals, when he was overturned in a carriage, and one of his shoulders dislocated. This accident brought on another attack of palsy, to which he fell a victim in 1703. The materials for his unfinished work were arranged and published, by Havercamp, in 1734, with the title of “Thesaurus Morellianus.” Another of his works, a “Numismatic History of the Twelve Emperors,” was given to the public, in 1753, by Havercamp, Schlegel, and Gori, who overlaid it with a ponderous mass of confused and discordant commentaries. The doctrines of Quietism, the origin of which may be traced to oriental climes, but of which a Spanish monk, Michael Molinos, was the European apostle, and finally the victim, were espoused by one of the most amiable of French enthusiasts, and they brought on her, as they had brought on him, calumny, persecution, and imprisonment. Madam Guyon, whose maiden name was Bouvier de la Motte, was born at Montargis, in 1648. Even in very early youth she had a strong tendency to mysticism, and would have adopted a monastic life, had her parents not prevented her. At sixteen she was married; at eight-and-twenty she became a widow. The visionary ideas which she had cherished before marriage now resumed their empire, and a powerful stimulus was given to them by her confessor, and by the titular bishop of Geneva, and other ecclesiastics, all of whom laboured to fill her with the belief that Heaven had destined her to play an extraordinary part for the advancement of religion. “Left a widow when she was still tolerably young,” says Voltaire, “with riches, beauty, and a mind fitted for society, she became infatuated with what is called _spiritualism_. A monk of Anneci, near Geneva, named Lacombe, was her director. This man, characterized by a not uncommon mixture of passions and religion, and who died mad, plunged the mind of his penitent into the mystic reveries by which it was already affected. The longing desire to be a French St. Theresa did not allow her to perceive how different the French character is from the Spanish, and made her go much further than St. Theresa. The ambition of having disciples, which is perhaps the strongest of all the kinds of ambition, took entire possession of her heart.” In ascribing such a motive to Madame Guyon, Voltaire does her wrong, there not being a shadow of a reason for supposing that she was