revolt of the Low Countries against the Spaniards (1558–1609) is necessarily defective as coming from the wrong side. Such a history could not be adequately written without sympathy with its heroes and comprehension of the principles involved, neither of which could be expected from a Papal nuncio. Bentivoglio nevertheless writes with reasonable impartiality, and is well informed on the exterior of the transactions he records, though utterly blind to their real significance. His style is most agreeable. His relation of his mission as nuncio, with speculations on the possibility of suppressing the Reformation in England and elsewhere, is perhaps more intrinsically valuable than his history; and his memoirs of his own career at the Papal court, though necessarily worded with great reserve and caution, are both entertaining and instructive. He was born in 1577, and died in conclave in 1644, just as he seemed about to be elected Pope; done to death, Nicius Erythræus affirms, by the snoring of the Cardinal in the next cell, which deprived him of sleep for eleven successive nights.
All the authors we have mentioned, though for the most part writing in the seventeenth century, were born in the sixteenth. The seventeenth century was far advanced towards its close ere it had produced a single prose-writer of literary importance, although some of its numerous penmen were interesting for their characters or the circumstances of their lives. Bartoli's History of the Society of Jesus is badly executed, but important from its subject. Gregorio Leti was the most representative figure, personifying the spirit of revolt against tyranny spiritual and political. Born at Milan in 1630, he emigrated to Geneva, became a Protestant, and, after a roving life, eventually settled at Amsterdam,
