Press had lapsed into a state which called for reparation. Bentley took an active part in procuring subscriptions for that purpose. He was empowered by the University to order new founts of type, which were cast in Holland. Evelyn, in his Diary (Aug. 17, 1696), alludes to 'that noble presse which my worthy and most learned friend.. is with greate charge and industrie erecting now at Cambridge.' In the same year Bentley took the degree of Doctor in Divinity. On Commencement Sunday (July 5, 1696) he preached before the University, taking as his text 1 Pet. iii. 15. The sermon, which is extant, defends Christianity against deism.

It is natural to ask,- -was Bentley yet remarked for any of those qualities which form the harsher side of his character in later life? He was now thirty-four. There is the story of the dinner-party at Bishop Stillingfleet's, at which the guest, who had been sitting next Bentley, said to the Bishop after dinner, 'My Lord, that chaplain of yours is certainly a very extraordinary man.' (Mr. Bentley, like the chaplain in 'Esmond,' had doubtless conformed to the usage of the time, and retired when the custards appeared.) 'Yes,' said Stillingfleet, 'had he but the gift of humility, he would be the most extraordinary man in Europe.' If this has a certain flavour of concoction, at any rate there is no doubt as to what Pepys wrote, after reading Boyle's allusion to Bentley's supposed discourtesy. I suspect Mr. Boyle is in the right; for our friend's learning (which I have a great value for) wants a little filing.' Against such hints, there is a noteworthy fact to be set. A letter of Bentley's to Evelyn, dated Oct. 21, 1697, mentions that a small group of friends had arranged to meet in the

evenings, once or twice a week, at Bentley's lodgings in St James's. These are the names: John Evelyn, Sir Christopher Wren, John Locke, Isaac Newton. A person with whom such men chose to place themselves in frequent and familiar intercourse must have been distinguished by something else than insolent erudition. But now we must see how Bentley bore himself in the first great crisis of his career.

CHAPTER IV.

THE CONTROVERSY ON THE LETTERS OF PHALARIS.

WILLIAM WOTTON's Reflections on Ancient and Modern Learning (1694) give the best view of a discussion which greatly exercised the wits of the day. 'Soon after the Restauration of King Charles II.,' says Wotton, 'upon the institution of the Royal Society, the comparative excellency of the Old and New Philosophy was eagerly debated in England. But the disputes then managed between Stubbe and Glanvile were rather particular, relating to the Royal Society, than general, relating to knowledge in its utmost extent. In France this controversy has been taken up more at large. The French were not content to argue the point in Philosophy and Mathematicks, but even in Poetry and Oratory too; where the Ancients had the general opinion of the learned on their side. Monsieur de Fontenelle, the celebrated author of a Book concerning the Plurality of Worlds, began the dispute about six years ago [1688], in a little Discourse annexed to the Pastorals.'

Perrault, going further still than Fontenelle, 'in oratory sets the Bishop of Meaux [Bossuet] against Pericles (or rather Thucydides), the Bishop of Nismes [Fléchier]

against Isocrates, F. Bourdaloue against Lysias, Monsieur Voiture against Pliny, and Monsieur Balzac against Cicero. In Poetry likewise he sets Monsieur Boileau against Horace, Monsieur Corneille and Monsieur Molière against the Ancient Dramatic Poets.'

Sir William Temple, in his Essay on Ancient and Modern Learning'-published in 1692, and dedicated to his own University, Almae Matri Cantabrigiensi-was not less uncompromising in the opposite direction. His general view is that the Ancients surpassed the Moderns, not merely in art and literature, but also in every branch of science, though the records of their science have perished. 'The Moderns,' Temple adds, 'gather all their learning out of Books in the Universities.' The Ancients, on the contrary, travelled with a view to original research, and advanced the limits of knowledge in their subjects by persistent interviews with reserved specialists in foreign parts. Thales and Pythagoras are Sir William's models in this way. Thales acquired his knowledge in Egypt, Phoenicia, Delphos, and Crete; Pythagoras spent twenty-two years in Egypt, and twelve years more in Chaldæa; and then returned laden with all their stores.' Temple's performance was translated into French, and made quite a sensation in the Academy,-receiving, among other tributes, the disinterested homage of the Modern Horace.

Wotton's object was to act as a mediator, and 'give to every side its just due.' As to 'eloquence and poetry,' it required some courage (in England) even to hint that the Moderns had beaten the Ancients. 'It is almost a heresie in wit, among our poets, to set up any modern name against Homer or Virgil, Horace or Terence. So that though here and there one should in Discourse prefer

the writers of the present age, yet scarce any man among us, who sets a value upon his own reputation, will venture to assert it in print.' With regard to science, however, Wotton speaks out, and in a gentle way disposes of the Ancients. He may, in fact, claim the credit of having made a sensible contribution to the discussion. Sir William Temple, the ornament of the age,' was no mean antagonist. Wotton must have been glad of a trusty ally, especially on the ground of ancient literature, the strongest part of the enemy's position. Such an ally he found in Bentley. Temple had written thus:

'It may perhaps be further affirmed, in favour of the Ancients, that the oldest books we have are still in their kind the best. The two most ancient that I know of in prose, among those we call profane authors, are Æsop's Fables and Phalaris's Epistles, both living near the same time, which was that of Cyrus and Pythagoras. As the first has been agreed by all ages since for the greatest master in his kind, and all others of that sort have been but imitations of his original; so I think the Epistles of Phalaris to have more race, more spirit, more force of wit and genius, than any others I have ever seen, either ancient or modern. I know several learned men (or that usually pass for such, under the name of critics) have not esteemed them genuine; and Politian, with some others, have attributed them to Lucian: but I think he must have little skill in painting that cannot find out this to be an original. Such diversity of passions, upon such variety of actions and passages of life and government; such freedom of thought, such boldness of expression; such bounty to his friends, such scorn of his enemies; such honour of learned men, such esteem of good; such knowledge of life, such contempt of death;