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THREE:During this period Richard Bentley, Master of Trinity College, Cambridge, and archdeacon of Ely, figures prominently as one of the most profound classical scholars that Great Britain has produced, and, at the same time, as one of the most quarrelsome, arrogant, and grasping of men. The circumstance which made the most noise in his career was his controversy with the Hon. Charles Boyle regarding the authenticity of the Epistles of Phalaris and the Fables of ?sop. In this dispute he had to contend with Drs. Atterbury, French, King, and Smallridge, who made the reply to him in their "Examination of Bentley's Dissertation on the Epistles," in the name of Boyle. Swift also attacked him in "The Battle of the Books." The controversy made an immense noise at the time, and Bentley completely proved his assertion, that both the Epistles of Phalaris and the Fables of ?sop, in their present form, are spurious. The services of Bentley in publishing corrected editions of various classical works are of no ordinary kind. Amongst the authors who have received the benefit of his critical touches are Aristophanes, Cicero, Menander, Philemon, Horace, Nicander, Ph?drus, and Homer. In his editions of Horace and Homer, however, he laid himself open to severe criticism by his rash and arbitrary emendations of the text, and still more so by his edition of Milton's "Paradise Lost," from the same cause. In this case he showed that he was as deficient in the Italian and romantic learning, which Milton had made himself master of, as he was great in his own classical field. Bentley displayed himself as a theologian of great distinction by his refutation of Collins's "Discourse of Freethinking," and his lectures at Oxford in defence of the Christian religion.In such circumstances closed the year 1789. The intense excitement which the rapid course of these French events had produced in England had nearly superseded all other topics of interest. At first there was an almost universal jubilation over this wonderful revolution. The dreadful state of misery and oppression to which France had been reduced; the fearful exactions; the system of popular ignorance maintained by priestcraft; the abominable feudal insolence; the abuse of lettres de cachet; and the internal obstructions of customs and barriers between one province and another, made every friend of freedom desirous of seeing all these swept away. The early progress of their destruction was hailed with enthusiasm in England. Even the retired and timid poet, Cowper sang a triumphal note on the fall of the Bastille; but soon the bloody fury of the populace, and the domineering character of the Assembly, which did not deign to stop at the proper constitutional limits, began to create distrust and alarm. Amongst the first to perceive and to denounce this work of anarchy rather than of reform, was Burke. In common with Fox and Pitt, and many other statesmen, he had rejoiced in the fall of the corrupt government of France; but he soon began to perceive that the people were displaying the same ferocious character as in all their former outbreaks. "If," he wrote to M. Menonville, a moderate Member of the Assembly, "any of these horrid deeds were the acts of the rulers, what are we to think of the armed people under such rulers? But if there be no rulers in reality, and the chiefs are driven before the people rather than lead them; and if the armed corps are composed of men who have no fixed principle of obedience, and are moved only by the prevalence of some general inclination, who can repute himself safe amongst a people so furious and so senseless?" As he continued to gaze, he was compelled to confess that he saw no great and wise principles of legislation displayed by the Assembly; but that it went on destroying, without knowing how to rebuild in a manner likely to last or to work any one any good. The whole of the constitution-making, which annihilated the royal power, which erected no second chamber, but absorbed all authority into the Assembly, a mixed and heterogeneous body, he declared to be a bungling and monstrous performance. On the other hand, Dr. Price, Dr. Priestley, and numbers of equally enthusiastic men, saw nothing but what was animating in the progress of the French Revolution. "The Revolution Society," including many of the highest names of the Whig aristocracy, which was accustomed to meet on the 5th of November, to celebrate the anniversary of the landing of William III., and the English Revolution of 1688, this year presented a glowing address of congratulation to the French National Assembly, which was carried over by Lord Stanhope and Dr. Price. Of course, they and the address were received with great acclamation by the Assembly. The admiration of the French Revolution spread over Britain. Clubs were established, both in London and in the country, in sympathy with it, and the press became very Gallican and Republican in its tone, and there was much corresponding with admirers of the revolution in France, especially with Thomas Paine, who had now transferred himself from America, with a political fanatic destined to acquire considerable attention, calling himself Anacharsis Clootz, the "orator of mankind," and with many others. 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