[7] Hume's disappointment at the reception accorded to the first quarto of his _History of England_ must be measured by the standard of the hopes he had formed. Conscious of genius, and not without ambition, he had reached middle life nameless, and save in a narrow circle unacknowledged. But the appearance of his _History_, two years later than his _Political Discourses_, was synchronous with the darkest hours in English annals since 1667. An English fleet had to quit the Channel before the combined navies of France and Spain; Braddock was defeated at Fort Duquesne; Minorca was lost. At this period the tide of ill-feeling between the Scotch and the English ran bitter and high. The taunts of individuals were but the explosions of a resentment deep-seated and strong. London had not yet forgotten the panic which the march of the Pretender had roused. To the Scottish nation the massacre at Culloden seemed an act of revenge--savage, pre-meditated, and impolitic. The ministry of Chatham changed all this. He raised an army from the clans who ten years before had marched to the heart of England; ended the privileges of the coterie of Whig families, bestowing the posts of danger and power not upon the fearless but frequently incapable sons of the great houses, but upon the talent bred in the ranks of English merchants. Hume's work was thus caught in the stream of Chatham's victories, and a ray from the glory of the nation was reflected upon its historian. The general verdict was ratified by the concord of the best judgments. Gibbon despaired of rivalling its faultless lucidity; Burke turned from a projected History to write in Hume's manner the events of the passing years, founding the _Annual Register_. Its outspoken Toryism was welcome to a generation weary of the "Venetian oligarchy," this epoch, if any, meriting Beaconsfield's epithet. The work had the fortune which Gibbon and Montesquieu craved for their own--it was read in the boudoir as much as in the study. Nor did its power diminish. It contained the best writing, the deepest thought, the most vivid portraiture, devoted to men and things English, over a continuous period, until the works of Carlyle and Macaulay. [8] The significance of these men's work may be estimated by the ignorance even of scholars and tolerant thinkers. Spinoza, for instance, in 1675, describes Islam as a faith that has known no schism; and twenty years earlier Pascal brands Mohammed as forbidding all study! PART II THE DESTINY OF IMPERIAL BRITAIN LECTURE IV THE WAR IN SOUTH AFRICA [_Tuesday, May_ 29_th_, 1900]