(bis.) Great Liberty, ye Frenchmen brave, A warrior instead. And Paris, swift of memory, March, Gallia's sons Past fire, and steel, and battery peal, On, on, to victory. Close, close the ranks! and scatter not, And fire, each citizen, his shot, As duty to his home. O days of deathless memory! On the outbreak of the Revolution of 1848, the old revolutionary and patriotic songs came again into vogue, and excited the rapturous enthusiasm of a generation which had almost forgotten their very sound. But along with the older ones, such as the 'Marseillaise,' the Chant du Départ,' and others already noticed, a new one took a place of great prominence. This was the (bis.)Song of the Girondins,' by Dumas and Maquet, written in 1847, and more generally known, at least in England, by the words of its refrain 'Mourir pour la patrie! C'est le sort le plus beau, le plus digne d'envie.' As was the case with many other songs, a great part of the success of this must be attributed to its music, composed by Varney; for the words, consisting of two stanzas, taken from a play entitled Le Chevalier de la Maison-Rouge,' are of really secondrate importance, while the chorus is taken bodily from a far better song, by a far greater singer, Rouget de l'Isle, the author of the Marseillaise," who employed it as the burden to each stanza of his Roland à Roncevaux,' Besides the Song of the Girondins' the Revolution of 1848 gave birth, as may be supposed, to a number of others, such as Felix Mouttet's Hymne aux Paysans,' Albert Blanquet'sCitoyenne,' the quaint and original Vote Universel' by E. Pottier, a working man, and many more. The Chant des Ouvriers' by Pierre Dupont, though written earlier, owes its great popularity to this particular period; it is, however, only the song of a class, and expresses a discontent of the most illogical sort; but it has s tendency very unusual in songs of the kind, to discountenance war. We give the last stanza, in which both assertion and moral are unexceptionable: A chaque fois que par torrents L'amour est plus fort que la guerre, The history of the present terrible war leads our attention to French patriotic songs of a different class from many of those we have been considering, namely to songs springing from the circumstances of foreign conflict rather than from those of internal politics or domestic revolutions. To this class belongs, in the first place, De Musset's German Rhine,' written as long ago as 1841, in answer to Niklas Becker's German song on the same subject ('Sie sollen ihn nicht haben'). We have purposely kept back this song, notwithstanding its precedence in date to those of 1848, till dealing with songs of the present time, since it is the present time which has given it its importance. It is said, and we believe with truth, to have been little more than an improvisation, or, at least, to have occupied only an hour or two in its production, and to have been elicited by a sort of challenge, in a company, to any one to answer in a fitting manner Becker's song which had just then become popular in Germany. The original of Becker's, with a translation, appeared in the previous number of this Review,'* so that our readers, if desirous, may compare it with De Musset's answer, which, if rather erring in contempt of tone, is, notwithstanding, full of verve and spirit : LE RHIN ALLEMAND. Nous l'avons eu, votre Rhin Allemand: Un couplet qu'on s'en va chantant S'il est à vous, votre Rhin Allemand, Qu'il coule en paix, votre Rhin Allemand; S'y reflètent modestement; Mais craignez que vos airs bacchiques Ne réveillent les morts de leur repos sanglant. THE GERMAN RHINE. We have had it already, your German Rhine, We have had it already, your German Rhine; In its breast still bare to view, Is the wound where Conde's bursting mine We have had it already, your German Rhine Covered all your plains with night? Who filled our cups with your thin white Have remembered our presence better. Let it wash your livery clothes, For how many were ye, ye carrion crows, When our eagle maimed fell 'neath your blows? Let it flow in peace, your German Rhine, Du pied de nos chevaux marqués dans votre In its calm reflection shine; Nous l'avons eu, votre Rhin Allemand: Du jour où Condé triomphant A dechiré sa robe vert. Où le père a passé, passera bien l'enfant. Nous l'avons eu, votre Rhin Allemand. De son ombre couvrait vos plaines? Où donc est-il tombé ce dernier ossement? But beware lest your vain pot-valiant cries, From their gory graves make the brave dead rise. Hitherto the present war has produced few songs in France. Since Sedan her gallant children have had no time for aught but effort, their panting breasts no breath to spare for aught but the one repeated cry, To arms!' All honour to them if, in their anguish and suffering, they realize, beyond the power of song to utter, the claims of their unhappy country, and if it be from this cause that Les Français ont cessé de chanter, as one of themselves has said! Moreover there is a practical difficulty in obtaining any song sprung from the present time. The best appear to be Le Rhin Français,' by Armand Silvestre, A la Fron PROFESSOR WESTCOTT recently produced an interesting account of the great principles and views upon which the cathedrals of the new foundation were erected. He described the large conceptions formed of their intended uses, and the partial provision made for their development. His work was the more serviceable, because it was no fancy sketch or composition from the details of several such institutions, but rested upon the memoir of one. dral bodies-by secrecy imposed from within upon oath, instead of by free inspection from without. That shadow of non-interference destroyed their independence. These were popular institutions: founded for the people,' intended to be manned mainly by the people.' Like many other institutions, the want of publicity threw them into the hands of an oligarchy. Dissatisfaction with their working has been propitiated from time to time by partial spoliations. But radical change, or free developLittle ment, has never been attempted. effort has been made to secure good appointments, or to promote efficiency. Professor Westcott forbore to dwell on the causes which from the first impeded, clogged, and finally almost stopped the action of these instruments, sagaciously calculated, and once carefully adapted to discharge important, distinct functions in our society and polity. It would require a very detailed, in many places a dry, disquisition to expose these causes in full. It would be in other respects a painfully interesting chapter of national and social history. Among the most active causes are the unscrupulousness of ministries, and the potency of great families; another is the grand mistake of the political method by which it was attempted to guard the liberties of the cathe The Every interference hitherto has been a direct blow at their operativeness. most far-reaching, the most effectively endowed, the most influential Christian institutions of the country (for the headship of the bishop placed them far above the monasteries) were cramped and paralysed, and the process has been continued till the present day. Suppression is yet withheld. For the merits, the services, and the earnestness of many who hold cathedral office, still suggest that there is a vitality worth preserving; and awaken the suspicion that the popular gentle defence of them as 'retiring pensions' is the protest of an ignorant but true instinct, which distantly feels, yet fails to express, their value as standing outside of our parochial system. Meantime Church life has been growing poorer and thinner, in default of this activity. Not only is it true that, as the Commissioners of 1854 remark (First Report, p. xxx.), 'almost all the best writers of the Church of England have been connected with her cathedrals;' but the older annals both of our own and foreign Churches teem with the noble characters formed by chapter life and prebendal work, and the distinctive influences which pervaded them. For us their function rises again into importance; we turn to them as to no other institution we possess; our coming necessities will demand the recognition of those functions, and places and means to work. Now that popular opinion presses it upon the Universities to abandon any special obligation of training for the Church of England, beyond lectures which in a few years may be given, as in our foreign models, from a merely critical and negative platform, those who claim for the Christian Church a special influence in life and thought, for Christian grace a distinct operation; who desire that our clergy should be trained still in schools which shall maintain their pure influence and that of their families in social life: schools, meantime, which shall advance and not retard a full appreciation by our clerics of the thought and science of their own time: those, who looking out on the fields of Nonconformity, see little reason why many a separation should not be absorbed in a larger charity: those again who, in whatever attitude, desire to approach foreign Churches with something of mutual understanding who believe that to effect all these great ends set before our generation, there is needed no narrowing scheme but a manifoldly multiplied host of cultivated, politic, tolerant men, students and masters, pastors and missioners of every order; and that this training will require every possible gradation of knowledge and experience, modern and ethnic, Continental, Oriental, American, to be brought to bear on it-cannot but look to the cathedrals, so adequate, so ready for the emergency in particulars which it would be impossible to create, as the basis from which our new work must begin. Specially they look to their moral as well as their material outlines, to the type of society which they preserve to us-type of 'strength in co-operation, strength in due subordination of varying gifts, strength in religious fellowship. For it is almost amazing to observe the clearness with which the lines of plans, grand beyond any recent conceptions, remain traced in the ground when roof and pillar are gone to build the neighbouring mansions. Retrenchment, diversion, and redistribution have done their work with axe and hammer, plane and file; but the dawning age gives signs of being an age of reconstruction. As in art, so in polity, we have, when the principles are lost, to study and reproduce before we can develop a style all our own. To be constructive has rarely been the function of civil powers, rarely of the highest ranks. Other classes create; and in creating new-create themselves. The English laity are less indifferent than ever to the standard assumed for clerical obligations, more impatient of perfunctoriness and incapacity. Abolition is, however, not so popular a specific of late, and in all departments of national life the balance of means to end is receiving truer adjustment. In the following pages we propose to carry out a hint of Professor Westcott, and by a sketch of a cathedral of the old foundation to make, however unworthily, a pendant to his masterly picture of one of the new foundation. We are sure he will rejoice with us that the outlines are in many respects different. A true intelligence will deprecate, in the process of reconstruction, nothing more than uniformity of structure under varying condi tions. It will be understood then, that, unless reference is made to others, the system here described is that of a single cathedral, the Church of Lincoln.' And first it will be necessary to say a few words on the document which supplies the materials of the past and to explain the present condition of that system. The MS. copy now before us is a transcript made about a century ago from an older document which is still in existence. Another copy is in the possession of the chapter. Extracts from it have been printed in Wilkins' 'Concilia,' and thence transferred to some parliamentary reports. But as a whole it is unknown, and a most interest *It must have been almost unknown, one would think, in 1852, to the chapter of that date, when they informed the commission then sitting that the statutes 'relating to the duties of the dean and residentiary chapter having been established during the prevalence of the Roman Catholic religion in this kingdom, the duties detailed in the statutes relate to forms and proin accordance with that form of worship. The ceedings during divine service in the cathedral statutes have not been remodelled at the time of, or since, the Reformation, and are not applicable to the performance of divine service according of fact, directions as to divine service form a very to the Reformed Church of England.' In point small part of the whole, and even as to this part the only inapplicable directions are those rubrics (often from missal and breviary) incorporated in the statutes, for which other rubrics. Book; services such as those of installations, and services are legally substituted in the Prayerregulations concerning the places of the digni taries, the apportioned psalms whose daily recitation is solemnly assigned to each member of the body, and numerous smaller usages, even as to the cathedral services, are still carried on in conformity with the statutes, which the whole chapter swear to obey in all things legal, and which comprise a large body of enactments, still acted on as the valid constitution of the body. As to the Divinity Lecturer (whose office was also, in the answers of 1852, ignored), he is not only provided by the statutes, but the present holder of the office duly lectures. It is singular that the then body should have taken a view so different from that taken by other cathedral bodies; e.g., Exeter, which states that the fundamental provisions of its "custo mary" have been acknowledged and acted upon.' The most ancient existing customs of the statute book than in the other. churches in question are no less detailed in one It was stated also to the Cathedral Commission (1st Rep., 1854, p. 254) that the statutes (of Lincoln) embodied in the "Registrum Novum" do not appear to have been altered or modified except as to the time of residence, and except by the award or determination of Bishop Alnwick, anno Domini, 1440.' However, the Novum Registrum,' date Michaelmas, A.D. 1440, is posterior to the Laudum' of Bishop Alnwick, which is dated 23 June, 1439, and was sealed at Nettleham, 29 June, 1439; so that the Laudum did not modify the statutes as contained in the |