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all events would practically define one special form of genius as a note of general idiocy—to study the speeches (they are nine in number, including two brief and final replies to the personal attacks of one Montalembert, whose name used to be rather popular among a certain class of English journalists as that of a practical worshipper of their great god Compromise, and a professional enemy of all tyranny or villainy that was not serviceable and obsequious to his Church)—to study, I say, the speeches delivered by Victor Hugo in the Legislative Assembly during a space of exactly two years and eight days. The first of these speeches dealt with the question of what in England we call pauperism—with the possibility, the necessity, and the duty of its immediate relief and its ultimate removal: the second, with the infamous and inexpiable crime which diverted against the Roman republic an expedition sent out under the plea of protecting Rome against the atrocities of Austrian triumph. A double-faced and double-dealing law, which under the name or the mask of free education aimed at securing for clerical instruction a monopoly of public support and national encouragement, was exposed and denounced by Hugo in a speech which insisted no less earnestly and eloquently on the spiritual duty and the spiritual necessity of faith and hope than on the practical necessity and duty of vigilant resistance to priestly pretension, and vigilant exposure of ecclesiastical hypocrisy and reactionary intrigue. Against 'the dry guillotine' of imprisonment in a tropical climate added to transportation for political offences, the whole eloquence of a heart as great as his genius was poured forth in fervour of indignation and pity, of passion and reason combined. The next trick of the infamous game played by the conspirators against the