fices, and great services. My political hostility to him was never in the smallest degree tainted by personal ill-will. After his fall from power a cordial reconciliation took place between us: I admired the wisdom, the moderation, the disinterested patriotism, which he invariably showed during the last and best years of his life; I lamented his untimely death as both a private and a public calamity; and I earnestly wished that the sharp words which had sometimes been exchanged between us might be forgotten.

Unhappily, an act for which the law affords no redress, but which I have no hesitation in pronouncing to be a gross injury to me and a gross fraud on the public, has compelled me to do what I should never have done willingly. A bookseller named Vizetelly, who seems to aspire to that sort of distinction which Curll enjoyed a hundred and twenty years ago, thought fit, without asking my consent, without even giving me any notice, to announce an edition of my Speeches, and was not ashamed to tell the world in his advertisement that he published them by special license. When the book appeared, I found that it contained fifty-six speeches, said to have been delivered by me in the House of Commons. Of these speeches a few were reprinted from reports which I had corrected for the Mirror of Parliament or the Parliamentary Debates, and were, therefore, with the exception of some errors of the pen and the press, correctly given. The rest bear scarcely the faintest resemblance to the speeches which I really made. The substance of what I said is perpetually misrepresented. The connection of the arguments is altogether lost. Extravagant blunders are put into my mouth in almost every page.

An

editor who was not grossly ignorant would have perceived that no person to whom the House of Commons would listen could possibly have been guilty of such blunders. An editor who had the smallest regard for truth, or for the fame of the person whose speeches he had undertaken to publish, would have had recourse to the various sources of information which were readily accessible, and, by collating them, would have produced a book which would at least have contained no absolute nonsense. But I have unfortunately had an editor whose only object was to make a few pounds, and who was willing to sacrifice to that object my reputation and his own. He took the very worst report extant, compared it with no other report, removed no blemish, however obvious or however ludicrous, gave to the world some hundreds of pages utterly contemptible both in matter and manner, and prefixed my name to them. The least that he should have done was to consult the files of The Times newspaper. I have frequently done so when I have noticed in his book any passage more than ordinarily absurd; and I have almost invariably found that in The Times newspaper my meaning had been correctly reported, though often in words different from those which I had used.

I could fill a volume with instances of the injustice with which I have been treated. But I will confine myself to a single speech, the speech on the Dissenters' Chapels Bill. I have selected that speech, not because Mr. Vizetelly's version of that speech is worse than his versions of thirty or forty other speeches, but because I have before me a report of that speech which an honest and diligent editor would have thought it his first duty to consult. The report of which I speak was published

by the Unitarian Dissenters, who were naturally desirous that there should be an accurate record of what had passed in a debate deeply interesting to them. It was not corrected by me; but it generally, though not uniformly, exhibits with fidelity the substance of what I said.

Mr. Vizetelly makes me say that the principle of our Statutes of Limitation was to be found in the legislation of the Mexicans and Peruvians. That is a matter about which, as I know nothing, I certainly said nothing. Neither in The Times nor in the Unitarian report is there anything about Mexico or Peru.

Mr. Vizetelly next makes me say that the principle of limitation is found amongst the Pandects of the Benares." Did my editor believe that I uttered these words, and that the House of Commons listened patiently to them? If he did, what must be thought of his understanding? If he did not, was it the part of an honest man to publish such gibberish as mine? The most charitable supposition, which I therefore gladly adopt, is that Mr. Vizetelly saw nothing absurd in the expression which he has attributed to me. The Benares he probably supposes to be some Oriental nation. What he supposes their Pandects to be I shall not presume to guess. If he had examined The Times, he would have found no trace of the passage. The reporter, probably, did not catch what I said, and, being more veracious than Mr. Vizetelly, did not choose to ascribe to me what I did not say. If Mr. Vizetelly had consulted the Unitarian report, he would have seen that I spoke of the Pundits of Benares; and he might, without any very long or costly research, have learned where Benares is, and what a Pundit is.

Mr. Vizetelly then represents me as giving the House of Commons some very extraordinary information about both the Calvinistic and the Arminian Methodists. He makes me say that Whitefield held and taught that the connection between Church and State was sinful. Whitefield never held or taught any such thing; nor was I so grossly ignorant of the life and character of that remarkable man as to impute to him a doctrine which he would have abhorred. Here again, both in The Times and in the Unitarian report, the substance of what I said is correctly given.

Mr. Vizetelly proceeds to put into my mouth a curious account of the polity of the Wesleyan Methodists. He makes me say that, after John Wesley's death, "the feeling in favor of the lay administration of the Sacrament became very strong and very general: a Conference was applied for, was constituted, and, after some discussion, it was determined that the request should be granted." Such folly could have been uttered only by a person profoundly ignorant of the history of Methodism. Certainly nothing of the sort was ever uttered by me; and nothing of the sort will be found either in The Times or in the Unitarian report.

Mr. Vizetelly makes me say that the Great Charter recognizes the principle of limitation—a thing which everybody who has read the Great Charter knows not to be true. He makes me give an utterly false history of Lord Nottingham's Occasional Conformity Bill. But I will not weary my readers by proceeding further. These samples will probably be thought sufficient. They all lie within a compass of seven or eight pages. It will be observed that all the faults which I have pointed out are grave faults of substance. Slighter

As to faults of syn

faults of substance are numerous. tax and of style, hardly one sentence in a hundred is free from them.

I cannot permit myself to be exhibited, in this ridiculous and degrading manner, for the profit of an unprincipled man. I therefore unwillingly, and in mere self-defence, give this volume to the public. I have selected, to the best of my judgment, from among my Speeches, those which are the least unworthy to be preserved. Nine of them were corrected by me while they were still fresh in my memory, and appear almost word for word as they were spoken. They are the speech of the 2d of March, 1831, the speech of the 20th of September, 1831, the speech of the 10th of October, 1831, the speech of the 16th of December, 1831, the speech on the Anatomy Bill, the speech on the India Bill, the speech on Sergeant Talfourd's Copyright Bill, the speech on the Sugar Duties, and the speech on the Irish Church. The substance of the remaining speeches I have given with perfect ingenuousness. I have not made alterations for the purpose of saving my own reputation either for consistency or for foresight. I have not softened down the strong terms in which I formerly expressed opinions which time and thought may have modified; nor have I retouched my predictions in order to make them correspond with subsequent events. Had I represented myself as speaking in 1831, in 1840, or in 1845, as I should speak in 1853, I should have deprived my book of its chief value. This volume is now at least a strictly honest record of opinions and reasonings which were heard with favor by a large part of the Commons of England at some important conjunctures; and such a record, however low it may stand in the estima