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THE THIRD VOLUME

PAGE

CHARLOTTE BRONT? 1

CHARLES KINGSLEY 31

GODWIN AND SHELLEY 64

GRAY AND HIS SCHOOL 101

STERNE 139

COUNTRY BOOKS 175

GEORGE ELIOT 207

AUTOBIOGRAPHY 237

CARLYLE'S ETHICS 271

THE STATE TRIALS 306

COLERIDGE 339

HOURS IN A LIBRARY

Mr. Swinburne, in his recent essay upon Miss Bront?, has, as usual, bestowed the most enthusiastic and generous praise with a lavish hand, and bestowed it upon worthy objects. And, as usual, he seems to be a little too much impressed with the necessary connection between illuminating in honour of a hero and breaking the windows or burning the effigies of the hero's rivals. I do not wish to examine the justice of his assaults, and still less to limp on halting and prosaic feet after his eloquent discourse. I propose only to follow an inquiry suggested by a part of his argument. After all, though criticism cannot boast of being a science, it ought to aim at something like a scientific basis, or at least to proceed in a scientific spirit. The critic, therefore, before abandoning himself to the oratorical impulse, should endeavour to classify the phenomena with which he is dealing as calmly as if he were ticketing a fossil in a museum. The most glowing eulogy, the most bitter denunciation, have their proper place; but they belong to the art of persuasion, and form no part of scientific method. Our literary, like our religious, creed should rest upon a purely rational ground, and be exposed to logical tests. Our faith in an author must, in the first instance, be the product of instinctive sympathy, instead of deliberate reason. It may be propagated by the contagion of enthusiasm, and preached with all the fervour of proselytism. But when we are seeking to justify our emotions, we must endeavour to get for the time into the position of an independent spectator, applying with rigid impartiality such methods as are best calculated to free us from the influence of personal bias.

Undoubtedly it is a very difficult task to be alternately witness and judge; to feel strongly, and yet to analyse coolly; to love every feature in a familiar face, and yet to decide calmly upon its intrinsic ugliness or beauty. To be an adequate critic is almost to be a contradiction in terms; to be susceptible to a force, and yet free from its influence; to be moving with the stream, and yet to be standing on the bank. It is especially difficult in the case of writers like Miss Bront?, and of critics who were in the most enthusiastic age when her fame was in its early freshness. It is almost impossible not to have overpowering prejudices in regard to a character so intense, original, and full of special idiosyncrasy. If you did not love her you must hate her: or, since hatred for so noble a sufferer would imply unreasonable brutality, we may say, feel strongly a hopeless uncongeniality of temperament. The power of exciting such feelings is, indeed, some testimony to an author's intrinsic force; and it may explain the assertion of her latest biographer. If it be true, as he says, that she has been comparatively neglected of late years, that is what may easily happen in the case of writers more remarkable for intensity than comprehensive power. Their real audience must always be the comparatively small number who are in sympathy with their peculiar moods. But their vigour begins by impressing and overawing a large number of persons who do not feel this spontaneous sympathy. They conquer by sheer force minds whom they do not attract by milder methods. In literature, at any rate, violent conquests are generally transitory; and after a time, those who have obeyed the rule against their natural inclination fall away and leave an audience composed of those alone who have been swayed by a deeper attraction. Charlotte Bront?, and perhaps her sister Emily in an even higher degree, must have a certain interest for all intelligent observers of character. But only a minority will thoroughly and unreservedly enjoy the writings which embody so peculiar an essence. Some scenery--rich pasturage and abounding rivers and forest-clad hills--appeals more or less to everybody. It is only a few who really love the lonely cairn on a wind-swept moor. An accident may make it the fashion to affect admiration for such peculiar aspects of nature; but, like all affectations, it will die away after a time, and the faithful lovers be reduced to a narrow band.

Mr. Swinburne takes Miss Bront? to illustrate the distinction between 'genius' and 'intellect.' Genius, he says, as the most potent faculty, can most safely dispense with its ally. If genius be taken to mean the poetic as distinguished from the scientific type of mind--that which sees intuitively, prefers synthesis to analysis, and embodies ideas in concrete symbols instead of proceeding by rule and measure, and constructing diagrams in preference to drawing pictures--the truth is undeniable and important. The reasoner gives us mechanism and constructs automata where the seer creates living and feeling beings. The contrast used to be illustrated by the cases of Jonson and Shakespeare--by the difference between the imaginative vigour of 'Antony and Cleopatra,' and the elaborate construction of 'Sejanus.' We must add, however, that the two qualities of mind are not mutually exclusive. The most analytic mind has some spark of creative power, and the great creators are capable of deliberate dissection. Shakespeare could reflect; and Jonson could see. The ideally perfect mind would be capable of applying each method with equal facility in its proper place.

Genius, therefore, manifested in any high degree, must be taken to include intellect, if the words are to be used in this sense. Genius begins where intellect ends; or takes by storm where intellect has to make elaborate approaches according to the rules of scientific strategy. One sees where the other demonstrates, but the same principles are common to both. To say that a writer shows more genius than intellect may mean simply that, as an artist, he proceeds by the true artistic method, and does not put us off with scientific formulae galvanised into an internal semblance of life. But it may mean that his reflective powers are weak, that he has not assimilated the seminal ideas of his time, and is at a loss in the higher regions of philosophic thought. If so, you are setting limits to the sphere of his influence, and showing that he is incapable of uttering the loftiest aspirations and the deepest emotions of his fellows. A great religious teacher may prefer a parable to a theory, but the parable is impressive because it gives the most vivid embodiment of a truly philosophical theory.

The power of producing this effect without stepping one hand's-breadth beyond the most literal and unmistakable fidelity to ordinary facts is explicable, one would say, so far as genius is explicable at all, only in one way. A mind of extraordinary activity within a narrow sphere has been brooding constantly upon a small stock of materials, and a sensitive nature has been exposed to an unusual pressure from the hard facts of life. The surroundings must surely have been exceptional, and the receptive faculties impressible even to morbidness, to produce so startling a result; and the key seemed to be given by Mrs. Gaskell's touching biography, which, with certain minor faults, is still one of the most pathetic records of a melancholy life in our literature. Charlotte Bront? and her sister, according to this account, resembled the sensitive plant exposed to the cutting breezes of the West Riding moors. Their writings were the cry of pain and of only half-triumphant faith, produced by a life-long martyrdom, tempered by mutual sympathy, but embittered by family sorrows and the trials of a dependent life. They afforded one more exemplification of the common theory, that great art is produced by taking an exceptionally delicate nature and mangling it slowly under the grinding wheels of the world.

But, for all this, it would be permissible also to suppose that there was a strongly-marked provincial character in that region, even if Miss Bront?'s life-like portraits were not their own sufficient evidence. All people seem to be commonplace to the commonplace observer. Genius reveals the difference; it does not invent it. In one sense, doubtless, the people were commonplace enough, and in that fact lay part of their offensiveness. Many of the upper classes, one may guess, were hard, crabbed men of business, with even less than the average of English toleration for sentiment or aesthetic fancies; and their inferiors were sturdy workmen, capable of taking a pride in their own brutality, which would have shocked gentler races. But the precise degree in which these characteristics were manifested must be left to the decision of local observers. We cannot affect to know accurately in what proportion the charge of originality is to be shared between the Bront?s and their neighbours; how far the surroundings were unusually harsh and the surrounded abnormally tender. In any case, one may assume that Miss Bront? and her sisters were at once even morbidly sensitive and exposed to the contact of persons emphatically intolerant of morbid sentiment. Their ordinary relation to the outside world seems to be indicated by one peculiarity of Miss Bront?'s writing. When young Mark Yorke sees that Moore has been flattered by hearing a lady describe him as 'not sentimental,' that offensive lad gets down a dictionary and endeavours to dash Moore's pleasure by proving that 'not sentimental' must mean destitute of ideas. The trait is very probably from life, and is at any rate life-like. There are many amiable people who take a keen pleasure in dashing cold water upon any little manifestation of self-complacency in their neighbours. To find out a man's tenderest corn, and then to bring your heel down upon it with a good rasping scrunch, is somehow gratifying to corrupt human nature. A kindly wit contrives to convey a compliment in affected satire. But the whole aim of a humourist of this variety is to convey the most mortifying truths in the most brutal plain-speaking. Now speeches modelled upon this plan are curiously frequent in Miss Bront?'s conversations. Hunsden, the first sketch of the Yorke type in the 'Professor,' composes his whole talk of a string of brutal home-truths. The worst characters, like Miss Fanshawe in 'Villette,' thoroughly enjoy telling a friendless governess that she is poor, plain, and sickly. And even her favourites, Rochester and Shirley and Paul Emanuel, have just a leaning to the same trick of speech, though with them it is an occasional bitter to heighten the flavour of their substantial kindness. Miss Bront? has as little sense of humour as Milton or Wordsworth; but her nearest approach to it is in some of those shrewd, bitter sayings which are rather more of a gibe than a compliment. When one remembers that the originals of the Yorkes were amongst her most cherished and cultivated friends, and that they are admittedly painted to the life, one may fancy that she had received a good many of those left-handed compliments which seem to have done duty for pleasant jests in the district.

The soliloquies in which her heroines indulge proceed upon the same plan. Jane Eyre sits in judgment upon herself, and listens to the evidence of Memory and Reason, accusing her of rejecting the real and 'rabidly devouring the ideal.' And she decides in accordance with her witnesses. 'Listen, Jane Eyre, to your sentence; to-morrow place the glass before you and draw in chalk your own picture, faithfully, without softening one defect; omit no harsh line; smooth away no displeasing irregularity: write under it, "Portrait of a governess, disconnected, poor, and plain!"'

Similar passages occur in 'Shirley' and 'Villette,' and obviously represent a familiar mood. The original of this portrait was frequently engaged, it would seem, in forcing herself to hear such unpalatable truths. When other people snubbed her, after the fashion of the Yorkes, she might be vexed by their harshness, but her own thoughts echoed their opinion. Lucy Snowe is rather gratified than otherwise when Miss Fanshawe treats her to one of these pleasing fits of frank thinking aloud. She pardons the want of feeling for the sake of the honesty.

Sensitive natures brought into contact with those of coarser grain may relieve themselves in various ways. Some might have been driven into revolt against the proprieties which found so harsh an expression. The scamp Branwell Bront? took the unluckily commonplace path of escape from a too frigid code of external morality which leads to the public-house. His sisters followed the more characteristically feminine method. They learnt to be proud of the fetters by which they were bound. Instead of fretting against the stern law of repression, they identified it with the eternal code of duty, and rejoiced in trampling on their own weakness. The current thus restrained ran all the more powerfully in its narrow channel. What might have been bright and genial sentiment was transformed and chastened into a kind of austere enthusiasm. They became recluses in spirit, sternly enforcing a self-imposed rule, though, in their case, the convent walls were invisible and the objects of their devotion not those which dominate the ascetic imagination.

The sisters, indeed, differed widely, though with a strong resemblance. The iron had not entered so deeply into Charlotte's nature. Emily's naturally subjective mode of thought--to use the unpleasant technical phrase--found its most appropriate utterance in lyrical poetry. She represents, that is, the mood of pure passion, and is rather encumbered than otherwise by the necessity of using the more indirect method of concrete symbols. She feels, rather than observes; whereas Charlotte feels in observing. Charlotte had not that strange self-concentration which made the external world unreal to her sister. Her powers of observation, though restricted by circumstances and narrowed by limitations of her intellect, showed amazing penetration within her proper province. The greatest of all her triumphs in this direction is the character of Paul Emanuel, which has tasked Mr. Swinburne's powers of expressing admiration, and which one feels to be, in its way, inimitable. A more charming hero was never drawn, or one whose reality is more vivid and unmistakable. We know him as we know a familiar friend, or rather as we should know a friend whose character had been explained for us by a common acquaintance of unusual acuteness and opportunity of observation. Perhaps we might venture to add, that it is hardly explicable, except as a portrait drawn by a skilful hand guided by love, and by love intensified by the consciousness of some impassable barrier.

We all know and love Uncle Toby, but we feel quite sure that no such man ever existed except in Sterne's brain. There may have been some real being who vaguely suggested him; but he is, we assume, the creation of Sterne, and the projection into concrete form of certain ideas which had affected Sterne's imagination. He is not, indeed, nor is any fictitious character, a creation out of nothing. Partly, no doubt, he is Sterne himself, or Sterne in a particular mood; but Uncle Toby's soul, that which makes him live and excite our sympathy and love, is something which might be expressed by the philosopher as a theory, and which has been expressed in an outward symbol by an artist of extraordinary skill. Don Quixote is of perennial interest, because he is the most powerful type ever set forth of the contrast between the ideal and the commonplace, and his figure comes before us whenever we are forced to meditate upon some of the most vital and most melancholy truths about human life. Uncle Toby, in a less degree, is a great creation, because he is the embodiment of one answer to a profound and enduring problem. He represents, it has been said, the wisdom of love, as Mr. Shandy exemplifies the love of wisdom. More precisely, he is an incarnation of the sentimentalism of the eighteenth century. It is a phenomenon which has its bad and its good side, and which may be analysed and explained by historians of the time. Sterne, in describing Uncle Toby, gave a concrete symbol for one of the most important currents of thought of the time, which took religious, moral, and political, as well as artistic shapes. In many ways the sentiment has lost much of its interest for us; but though an utterance of an imperfect doctrine, we may infer that Uncle Toby's soul will transmigrate into new shapes, and perhaps develop into higher forms.

When we measure M. Paul Emanuel by this test, we feel instinctively that there is something wanting. The most obvious contrast is that M. Emanuel is no humourist himself, nor even a product of humour. The imperfections, the lovable absurdities, of Uncle Toby are embedded in the structure of his character. His whims and oddities always leave us in the appropriate mood of blended smiles and tears. Many people, especially 'earnest' young ladies, will prefer M. Paul Emanuel, who, like his creator, is always in deadly earnest. At bottom he is always a true woman, simple, pure, heroic and loving--a real Joan of Arc, as Mr. Thackeray said of his creator, in the beard and blouse of a French professor. He attaches extravagant importance to trifles, indeed, for his irascible and impetuous temperament is always converting him into an AEolus of the duck-pond. So far there is, we may admit, a kind of pseudo-humorous element in his composition; but the humour, such as it is, lies entirely on the surface. He is perfectly sane and sensible, though a trifle choleric. Give him a larger sphere of action, and his impetuosity will be imposing instead of absurd. It is the mere accident of situation which gives, even for a moment, a ludicrous tinge to his proceedings.

Uncle Toby, on the contrary, would be even more of a humourist as a general on the battle-field than in his mimic sieges on the bowling-green. The humour is in his very marrow, not in his surroundings; and the reason is that Sterne feels what every genuine humourist feels, and what, indeed, it is his main function to express--a strong sense of the irony of fate, of the queer mixture of good and bad, of the heroic and the ludicrous, of this world of ours, and of what we may call the perversity of things in general. Whether such a treatment is altogether right and healthy is another question; and most certainly Sterne's view of life is in many respects not only unworthy, but positively base. But it remains true that the deep humourist is finding a voice for one of the most pervading and profound of the sentiments raised in a philosophical observer who is struck by the discords of the universe. Sensitiveness to such discords is one of the marks of a truly reflective intellect, though a humourist suggests one mode of escape from the pain which they cause, whilst a philosophic and religious mind may find another and perhaps a more profound solution.

Now M. Paul Emanuel, admirable and amiable as he is, never carries us into the higher regions of thought. We are told, even ostentatiously, of the narrow prejudices which he shares, though they do not make him harsh and uncharitable. The prejudices were obvious in this case to the creator, because her own happened to be of a different kind. The 'Tory and clergyman's daughter' was rather puzzled by finding that a bigoted Papist with a Jesuit education might still be a good man, and points out conscientiously the defects which she ascribes to his early training. But the mere fact of the narrowness, the want of familiarity with a wider sphere of thought, the acceptance of a narrow code of belief and morality, does not strike her as in itself having either a comic or a melancholy side. M. Paul has the wrong set of prejudices, but is not as wrong as prejudiced; and therefore we feel that a Sterne, or, say, a George Sand, whilst doing equal justice to M. Emanuel's excellent qualities, would have had a feeling of his limitation and his incongruity with the great system of the world. Seen from an intellectual point of view, placed in his due relation to the great currents of thought and feeling of the time, we should have been made to feel the pathetic and humorous aspects of M. Emanuel's character, and he might have been equally a living individual and yet a type of some more general idea. The philosopher might ask, for example, what is the exact value of unselfish heroism guided by narrow theories or employed on unworthy tasks; and the philosophic humourist or artist might embody the answer in a portrait of M. Emanuel considered from a cosmic or a cosmopolitan point of view. From the lower standpoint accessible to Miss Bront? he is still most attractive; but we see only his relations to the little scholastic circle, and have no such perception as the greatest writers would give us of his relations to the universe, or, as the next order would give, of his relations to the great world without.

Although the secret of Miss Bront?'s power lies, to a great extent, in the singular force with which she can reproduce acute observations of character from without, her most esoteric teaching, the most accurate reflex from her familiar idiosyncrasy, is of course to be found in the characters painted from within. We may infer her personality more or less accurately from the mode in which she contemplates her neighbours, but it is directly manifested in various avatars of her own spirit. Among the characters who are more or less mouthpieces of her peculiar sentiment we may reckon not only Lucy Snowe and Jane Eyre, but, to some extent, Shirley, and, even more decidedly, Rochester. When they speak we are really listening to her own voice, though it is more or less disguised in conformity to dramatic necessity. There are great differences between them; but they are such differences as would exist between members of the same family, or might be explained by change of health or internal circumstances. Jane Eyre has not had such bitter experience as Lucy Snowe; Shirley is generally Jane Eyre in high spirits, and freed from harassing anxiety; and Rochester is really a spirited sister of Shirley's, though he does his very best to be a man, and even an unusually masculine specimen of his sex.

Mr. Rochester, indeed, has imposed upon a good many people; and he is probably responsible in part for some of the muscular heroes who have appeared since his time in the world of fiction. I must, however, admit that, in spite of some opposing authority, he does not appear to me to be a real character at all, except as a reflection of a certain side of his creator. He is in reality the personification of a true woman's longing for a strong master. But the knowledge is wanting. He is a very bold but necessarily unsuccessful attempt at an impossibility. The parson's daughter did not really know anything about the class of which he is supposed to be a type, and he remains vague and inconsistent in spite of all his vigour. He is intended to be a person who has surfeited from the fruit of the tree of knowledge, and addresses the inexperienced governess from the height--or depth--of his worldly wisdom. And he really knows just as little of the world as she does. He has to impose upon her by giving an account of his adventures taken from the first novel at hand of the early Bulwer school, or a diluted recollection of Byron. There is not a trace of real cynicism--of the strong nature turned sour by experience--in his whole conversation. He is supposed to be specially simple and masculine, and yet he is as self-conscious as a young lady on her first appearance in society, and can do nothing but discourse about his feelings, and his looks, and his phrenological symptoms, to his admiring hearer. Set him beside any man's character of a man and one feels at once that he has no real solidity or vitality in him. He has, of course, strong nerves and muscles, but those are articles which can be supplied in unlimited quantities with little expense to the imagination. Nor can one deny that his conduct to Miss Eyre is abominable. If he had proposed to her to ignore the existence of the mad Mrs. Rochester, he would have acted like a rake, but not like a sneak. But the attempt to entrap Jane into a bigamous connection by concealing the wife's existence, is a piece of treachery for which it is hard to forgive him. When he challenges the lawyer and the clergyman to condemn him after putting themselves in his place, their answer is surely obvious. One may take a lenient view of a man who chooses by his own will to annul his marriage to a filthy lunatic; but he was a knave for trying to entrap a defenceless girl by a mock ceremony. He puts himself in a position in which the contemptible Mr. Mason has a moral advantage.

This is by far the worst blot in Miss Bront?'s work, and may partly explain, though it cannot justify, the harsh criticisms made at the time. It is easy now to win a cheap reputation for generosity by trampling upon the dead bodies of the luckless critics who blundered so hopelessly. The time for anger is past; and mere oblivion is the fittest doom for such offenders. Inexperience, and consequently inadequate appreciation of the demands of the situation, was Miss Bront?'s chief fault in this matter, and most certainly not any want of true purity and moral elevation. But the fact that she, in whom an instinctive nobility of spirit is, perhaps, the most marked characteristic, should have given scandal to the respectable, is suggestive of another inference. What, in fact, is the true significance of this singular strain of thought and feeling, which puts on various and yet closely-allied forms in the three remarkable novels we have been considering? It displays itself at one moment in some vivid description, or--for 'description' seems too faint a word--some forcible presentation to our mind's eye of a fragment of moorland scenery; at another, it appears as an ardently sympathetic portrayal of some trait of character at once vigorous and tender; then it utters itself in a passionate soliloquy, which establishes the fact that its author possessed the proverbial claim to knowledge of the heavenly powers; or again, it produces one of those singular little prose-poems--such as Shirley's description of Eve--which, with all their force, have just enough flavour of the 'devoirs' at M. Heger's establishment to suggest that they are the work of an inspired school-girl. To gather up into a single formula the meaning of such a character as Lucy Snowe, or, in other words, of Charlotte Bront?, is, of course, impossible. But at least such utterances always give us the impression of a fiery soul imprisoned in too narrow and too frail a tenement. The fire is pure and intense. It is kindled in a nature intensely emotional, and yet aided by a heroic sense of duty. The imprisonment is not merely that of a feeble body in uncongenial regions, but that of a narrow circle of thought, and consequently of a mind which has never worked itself clear by reflection, or developed a harmonious and consistent view of life. There is a certain feverish disquiet which is marked by the peculiar mannerism of the style. At its best, we have admirable flashes of vivid expression, where the material of language is the incarnation of keen intuitive thought. At its worst, it is strangely contorted, crowded by rather awkward personifications, and degenerates towards a rather unpleasant Ossianesque. More severity of taste would increase the power by restraining the abuse. We feel an aspiration after more than can be accomplished, an unsatisfied yearning for potent excitement, which is sometimes more fretful than forcible.

The symptoms are significant of the pervading flaw in otherwise most effective workmanship. They imply what, in a scientific sense, would be an inconsistent theory, and, in an aesthetic sense, an inharmonious representation of life. One great aim of the writing, explained in the preface to the second edition of 'Jane Eyre,' is a protest against conventionality. But the protest is combined with a most unflinching adherence to the proper conventions of society; and we are left in great doubt as to where the line ought to be drawn. Where does the unlawful pressure of society upon the individual begin, and what are the demands which it may rightfully make upon our respect? At one moment in 'Jane Eyre' we seem to be drifting towards the solution that strong passion is the one really good thing in the world, and that all human conventions which oppose it should be disregarded. This was the tendency which shocked the respectable reviewers of the time. Of course they should have seen that the strongest sympathy of the author goes with the heroic self-conquest of the heroine under temptation. She triumphs at the cost of a determined self-sacrifice, and undoubtedly we are meant to sympathise with the martyr. Yet it is also true that we are left with the sense of an unsolved discord. Sheer stoical regard for duty is represented as something repulsive, however imposing, in the figure of St. John Rivers, and virtue is rewarded by the arbitrary removal of the obstacles which made it unpleasant. What would Jane Eyre have done, and what would our sympathies have been, had she found that Mrs. Rochester had not been burnt in the fire at Thornfield? That is rather an awkward question. Duty is supreme, seems to be the moral of the story; but duty sometimes involves a strain almost too hard for mortal faculties.

If in the conflict between duty and passion the good so often borders upon the impracticable, the greatest blessing in the world should be a will powerful enough to be an inflexible law for itself under all pressure of circumstances. Even a will directed to evil purposes has a kind of royal prerogative, and we may rightly do it homage. That seems to be the seminal thought in 'Wuthering Heights,' that strange book to which we can hardly find a parallel in our literature, unless in such works as the 'Revenger's Tragedy,' and some other crude but startling productions of the Elizabethan dramatists. But Emily Bront?'s feeble grasp of external facts makes her book a kind of baseless nightmare, which we read with wonder and with distressing curiosity, but with even more pain than pleasure or profit. Charlotte's mode of conceiving the problem is given most fully in 'Villette,' the book of which one can hardly say, with a recent critic, that it represents her 'ripest wisdom,' but which seems to give her best solution of the great problem of life. Wisdom, in fact, is not the word to apply to a state of mind which seems to be radically inconsistent and tentative. The spontaneous and intense affection of kindred and noble natures is the one really precious thing in life, it seems to say; and, so far, the thought is true, or a partial aspect of the truth; and the high feeling undeniable. But then, the author seems to add, such happiness is all but chimerical. It falls to the lot only of a few exceptional people, upon whom fortune or Providence has delighted to shower its gifts. To all others life is either a wretched grovelling business, an affair of making money and gratifying sensuality, or else it is a prolonged martyrdom. Yield to your feelings, and the chances are enormously great that you are trampled upon by the selfish, or that you come into collision with some of those conventions which must be venerated, for they are the only barriers against moral degradation, and which yet somehow seem to make in favour of the cruel and the self-seeking. The only safe plan is that of the lady in the ballad, to 'lock your heart in a case of gold, and pin it with a silver pin.' Mortify your affections, scourge yourself with rods, and sit in sackcloth and ashes; stamp vigorously upon the cruel thorns that strew your pathway, and learn not to shrink, when they lacerate the most tender flesh. Be an ascetic, in brief, and yet without the true aim of the ascetic. For, unlike him, you must admit that these affections are precisely the best part of you, and that the offers of the Church, which proposes to wean you from the world and reward you by a loftier prize, are a delusion and a snare. They are the lessons of a designing priesthood, and imply a blasphemy against the most divine instincts of human nature.

This is the unhappy discord which runs through Miss Bront?'s conceptions of life, and whilst it gives an indescribable pathos to many pages, leaves us with a sense of something morbid and unsatisfactory. She seems to be turning for relief alternately to different teachers, to the promptings of her own heart, to the precepts of those whom she has been taught to revere, and occasionally, though timidly and tentatively, to alien schools of thought. The attitude of mind is, indeed, best indicated by the story of her visit to the confessional in Brussels. Had she been a Catholic, or a Positivist, or a rebel against all the creeds, she might have reached some consistency of doctrine, and therefore some harmony of design. As it is, she seems to be under a desire which makes her restless and unhappy, because her best impulses are continually warring against each other. She is between the opposite poles of duty and happiness, and cannot see how to reconcile their claims, or even--for perhaps no one can solve that or any other great problem exhaustively--how distinctly to state the question at issue She pursues one path energetically, till she feels herself to be in danger, and then shrinks with a kind of instinctive dread, and resolves not only that life is a mystery, but that happiness must be sought by courting misery. Undoubtedly such a position speaks of a mind diseased, and a more powerful intellect would even under her conditions have worked out some more comprehensible and harmonious solution.

For us, however, it is allowable to interpret her complaints in our own fashion, whatever it may be. We may give our own answer to the dark problem, or at least indicate the path by which an answer must be reached. For a poor soul so grievously beset within and without by troubles in which we all have a share, we can but feel the strongest sympathy. We cannot sit at her feet as a great teacher, nor admit that her view of life is satisfactory, or even intelligible. But we feel for her as for a fellow-sufferer who has at least felt with extraordinary keenness the sorrows and disappointments which torture most cruelly the most noble virtues, and has clung throughout her troubles to beliefs which must in some form or other be the guiding lights of all worthy actions. She is not in the highest rank amongst those who have fought their way to a clearer atmosphere, and can help us to clearer conceptions; but she is among the first of those who have felt the necessity of consolation, and therefore stimulated to more successful efforts.

The recently-published Memorials of the late Canon Kingsley do not constitute a biography of the normal type. In other words, the book does not profess to answer every question which the curiosity of readers might suggest; and, on the whole, one may be very glad that it does not. To many such questions the most appropriate answer is silence, not unmixed with contempt. To others, which may be taken as the expression of a legitimate interest in an eminent man, a reader of moderate intelligence may be trusted to find a sufficient answer in the ample materials placed before him. There is no great difficulty in seizing the main outlines of so strongly marked a character; and, on the whole, Kingsley well deserves the labour. Few writers of his generation gave clearer indications of power. Had he died at the age of five-and thirty , we should have speculated upon the great things which we had lost. The last twenty years of his life added little or nothing to his literary reputation. Perhaps, indeed, some of his performances--the lectures at Cambridge, and the unfortunate controversy with Newman--reflected a certain discredit upon his previous achievements. The explanation is not far to seek, when one has read the story of his life; but the fact makes it rather difficult to recall the feelings with which the rising generation of the years between 1848 and 1855 regarded the most vigorous champion of a school then in its highest vigour. The 'Saint's Tragedy,' 'Yeast,' 'Alton Locke,' 'Hypatia,' and 'Westward Ho!' did not exactly reveal one of the born leaders of mankind; but their freshness, geniality, and vigour seemed to indicate powers which might qualify their possessor to be an admirable interpreter between the original prophets and the inferior disciples. There was the buoyancy of spirit, the undoubting confidence that the riddle of the universe had at last been satisfactorily solved, and the power of seizing the picturesque and striking aspect of things and embodying abstract theories in vivid symbols which marks the second order of intellects--the men who spread but do not originate fruitful and transforming ideas. Thinkers of the highest rank may be equally self-confident: for it cannot be denied that unreasonable trust in one's own infallibility is a great condition of success in even the highest tasks; but the confidence of great minds is compatible with a deeper estimate of the difficulties before them. They may hold that evil will be extirpated, but they are aware that its roots strike down into the very heart of things. Kingsley's exuberant faith in his own message showed the high spirits of youth rather than a profound insight into the conditions of the great problems which he solved so fluently. At the time, however, this youthful zeal was contagious. If not an authority to obey, he was a fellow-worker in whom to trust heartily and rejoice unreservedly. Nobody, as Matthew Arnold says in a letter published in the Life, was more willing to admire or more free from petty jealousies. This quality gave a charm to his writings. There was always something generous in their tone; a desire to understand his antagonist's position, which was due to his own temperament as much as to the teaching of his leader, Maurice; and, in short, a warmth and heartiness which led one to overlook many defects, and rightly attracted the enthusiasm of men young enough to look up to him for guidance.

Probably he was quite right. It would, at any rate, be a mistake to regard any process of speculative development as determining his career. He was no real philosopher, though capable of providing philosophical dialogues quite good enough to figure in an historical novel. He was primarily a poet, or, at least, a man swayed by the imagination and emotions. He felt keenly, saw vividly, and accepted such abstract teachings as were most congenial to his modes of seeing and feeling. The true key to his mental development must therefore be sought in his emotional history, and not in the intellectual fermentation which determines the career of a true thinker. The story of his life in this aspect, though indicated rather than directly told, seems to be simple enough. Few people, it is probable, possess greater faculties of enjoyment than Kingsley. His delight in a fine landscape resembled the delight of an epicure in an exquisite vintage. It had the intensity and absorbing power of a sensual appetite. He enjoyed the sight of the Atlantic rollers relieved against a purple stretch of heather as the conventional alderman enjoys turtle-soup. He gave himself up to the pure emotion as a luxurious nature abandons itself to physical gratification. His was not the contemplative mood of the greater poets of nature, but an intense spasm of sympathy which rather excluded all further reflection. Such a temperament implies equal powers of appreciation for many other kinds of beauty, though his love of fine scenery has perhaps left the strongest mark upon his books. He was abnormally sensitive to those pleasures which are on the border-line between the sensuous and the intellectual. He speaks in an early letter of the 'dreamy days of boyhood,' when his 'enjoyment was drawn from the semi-sensual delights of ear and eye, from sun and stars, wood and wave, the beautiful inanimate in all its forms.' 'Present enjoyment,' he adds, 'present profit, brought always to me a recklessness of moral consequences which has been my bane.' The last expression must of course be taken for what it is worth--that is, for next to nothing: but he is no doubt right in attributing to himself a certain greediness of pleasures of the class described, which became more intellectual and comprehensive but hardly less intense in later years.

It is needless to point out what are the dangers to which a man is exposed by such a temperament. He describes himself as saved from 'the darkling tempests of scepticism,' and from 'sensuality and dissipation;' saved, too, 'from a hunter's life on the prairies, from becoming a savage and perhaps worse.' The phrase savours of his habitual exaggeration, but it has a real meaning. Young men with a strong taste for pleasure are ruined often enough, though they do not go so far as 'the prairies' to effect that consummation. We can see with sufficient clearness that during his college life Kingsley went through serious struggles and came out victorious. Partly, no doubt, he owed that victory over himself to the fact that his tastes, however keen, were not coarse. He had a genuine vein of poetry; that is to say, of really noble feeling. His intense delight in the higher forms of beauty was a force which resisted any easy lapse into degradation. The aesthetic faculties may, as has been too clearly proved, fall into bondage to the lowest impulses of our nature. In the case of a man so open to generous and manly impulses, so appreciative of the charms which outward scenery reveals to healthy and tender minds and to them alone, the struggle against such a bondage must have been in any case prolonged and vigorous. But stronger men than Kingsley have yielded, and one may see in him the type of character which, under other conditions, produces the 'diabolical' or rather the animalistic school of art and literature. An external influence, we are left to infer, had a share in saving him from so lamentable a descent. Kingsley, in short, was rescued, as other men have been rescued, by the elevating influence of a noble passion. It is inevitable that this fact, tolerably obvious as it is, should be rather indicated than stated in the biography. But he was not slow to proclaim in all his writings, and we need not scruple to assume that his utterance was drawn from his own experience, that, of all good things that can befall a man in this world, the best is that he should fall in love with a good woman. It is not a new truth; indeed, most truths of that importance have an uncomfortable habit of revealing themselves to the intrusive persons who have insisted upon saying all our best things before us. Still, true as it is, many young men are apt to ignore it, or to consider it as repealed instead of limited by obvious prudential maxims. Kingsley, led to recognise it, and even to exaggerate its exclusive importance by his own history, insists upon it with an emphasis which may not only be traced through his writings, but which seems to have affected all his conceptions of life. It may almost be regarded as the true central point of his doctrine. The love of man for woman, when sanctified by religious feeling, is, according to him, the greatest of all forces that work for individual or social good. This belief, and the system of which it forms a part, gives the most characteristic colouring to all his work. It appears to be decided by general consent that a novel means the same thing as a love-story. Some writers, indeed, have been bold enough to maintain, and even to act upon the opinion, that this view exaggerates the part played by the passion in actual life; and that men have some interests in life which survive the pairing period. Kingsley's doctrine differs from that of the ordinary novelist in another way. Love may not be the ultimate end of a man's life; but it is, as Shakespeare puts it--

The ever-fixed mark That looks on tempests and is never shaken; It is the star to every wandering bark Whose worth's unknown, although his height be taken.

Such a doctrine, it may be said, is too specific and narrow to be considered as the animating principle of the various books in which it appears. This is doubtless true, and it must be taken rather as the most characteristic application of the teaching of which it is in a logical sense the corollary, though ostensible corollaries are often in fact first principles. When generalised or associated with congenial theories of wider application, it explains Kingsley's leading doctrines. Thus the love of good women is the great practical guide in life; and, in a broader sense, our affections are to guide our intellects. The love of nature, the rapture produced in a sensitive mind by the glorious beauties of the external world, is to teach us the true theory of the universe. The ultimate argument which convinces men like Tom Thurnall and Raphael Aben Ezra is that the love of which they have come to know the mysterious charm must reveal the true archetype of the world, previously hidden by the veil of sense. It wants no more to explain a problem which seems to have puzzled Kingsley himself--why, namely, the mystics should supply the only religious teaching which had 'any real meaning for his heart.' A man who systematically sees the world through his affections is so far a mystic; though Kingsley's love of the concrete and incapacity for abstract metaphysics prevented him from using the true mystical language. Still simpler is the solution of another problem stated by his biographer. It is said to be 'strange' that Kingsley should have acknowledged the intellectual leadership at once of Coleridge and Maurice and of Carlyle. The superficial difference between the two first and the last of those writers is indeed obvious. But it requires no profound reasoner to detect the fundamental similarity. They all agree in seeing facts through the medium of the imagination, and substituting poetic intuition for the slow and chilling processes of scientific reasoning. They agree in rejecting the rigid framework of dogma and desiring to exalt the spirit above the dead letter. To Kingsley, as to his teachers, and to most imaginative minds, science seemed at one time to mean materialism in philosophy and cynicism in morals. Men of science subordinate the satisfaction of the emotions to the satisfaction of the intellect; they seek to analyse into their elements the concrete realities which alone interest the poet, and see mechanical laws where their opponents would recognise a living force. To Kingsley they appeared to be drying up the source of his most rapturous emotions, and reducing the beautiful world to a colourless museum of dead specimens. Instead of regulating they were suppressing the emotions. It is less remarkable that he should have opposed a doctrine thus interpreted, than that he should have gradually become less hostile to the scientific aspect of things. He accepted, instead of reviling, Darwin's teaching; and seems to have been convincing himself that, after all, science was not an enemy to the loftier sentiments. His keen eye for nature, his love of beast and bird and insect, made him sympathise with the observers, if not with the reasoners, and led him to recognise a poetic and a religious side in rightly interpreted science.

His antipathy to another kind of dogmatism is equally intelligible. To him it appeared to be hopelessly tainted by the evil principle which he generally described as Manichaeism. It ordered him to look upon nature with horror or suspicion, instead of regarding it as everywhere marked with the indelible impress of the creative hand, and therefore calculated to stimulate the highest emotions of reverence and awe; and, still more, it set up a false and attenuated ethical standard, which condemned all natural impulses as therefore bad, and placed the monkish above the domestic virtues. It was clearly inevitable that a man who regarded human love as the very centre and starting-point of all the good influences of life, and the delight in nature as the very test of a healthily-constituted mind, should look upon teaching thus understood with absolute detestation. Possibly he caricatured it; at any rate he spared no pains to attack it by every means open to him, and especially by setting forth his own ideal of character. He created the 'muscular Christian'--the man, that is, who, on the showing of his antagonists, is an impossible combination of classical and Christian types, and, on his own, implies the harmonious blending of all aspects of the truth. He protested, fruitlessly enough, against the nickname, because it seemed to imply that his version of the character subordinated the highest to the lowest elements. It suggested that he had used Christian phraseology to consecrate a blind admiration for physical prowess and excess of animal vigour. His indignation--expressed in an imprudently angry letter to one of his critics--was intelligible enough. The imputation was cruel, because it was at once false and plausible. It was false, for Kingsley's ideal heroes--whether properly to be called Christians or not--are certainly not mere animals. They have their faults, but they are not sensual or cynical, though in some of their literary descendants the animal side of their nature seems to have developed itself with suspicious facility. Amyas Leigh would probably have hanged his Guy Livingstone from a yard-arm before the voyage was over. To readers, however, looking at Amyas from a different point of view, the likeness might be deceptive; and in asserting the value of certain qualities too much depreciated by his critics, he naturally seemed to give them an excessive value.

A vague impression that Kingsley was somehow a potential defender of the faith--that he had seen through the doubts and difficulties which perplex other minds--counts for something in his popularity. It is quite needless to dispel this pleasant vision, if anybody holds it; but I shall venture to take it for granted that it would be useless to look to him for any very profound statement of the grounds of belief. Doubtless he was what is called a sincere believer; but one cannot forget that all hagiologists are apt unconsciously to heighten the halo of religious unction which surrounded their heroes when alive. Kingsley did not carry so much of the pulpit frame of mind into ordinary life as innocent readers might fancy. Nobody would have been better pleased to follow jolly Bishop Corbet into his cellar and pitch away cassock and bands with 'There goes the parson,' and 'There goes the bishop.' He had not the dignified calm which stamps the caste of bores and philosophers; and, indeed, the impetuosity of temperament which disqualified him for such tasks is but too perceptible in his artistic work. Its most obvious fault is a want of repose and harmony. He can never be quiet for a moment. Every sentence must be emphatic and intense. He seizes the first aspect of a subject; dashes out a picture--sometimes of perfectly admirable vigour--in half-a-dozen lines; but cannot dwell upon a particular strain of thought or tone down the brilliant hues of fragmentary passages by the diffused atmosphere of calm reflection. He could hardly sit quiet for a moment, as one of his admirers tells us; and his strong-minded heroes, who ought to be self-sustained and tranquil, are always in as great a fever as himself. The result of this tendency is too plainly written upon his life as upon his books. He was always, in a sanitary sense, living upon his capital, and taking more out of his strength than his powers justified. He knocked himself up completely by writing 'Yeast' before he was thirty, and every subsequent work seems to have involved an effort which told heavily upon his constitution. The natural consequence of such a process is to be seen in the fact already noticed that his literary productiveness rapidly declined; and that in his later works we have the emphasis which has become habitual, without the force which saved it from affectation. It must, however, be said to his credit that he had the merit--a lamentably rare one--of abandoning the attempt to rival his own earlier performances when the vein no longer flowed spontaneously.

The strength and the weakness of such a temperament are illustrated by his poetry, of which some fragments will probably survive , though we may doubt the truth of his own opinion that they would supply his most lasting claim upon posterity. He explains, however, very frankly why he can never be a great poet. He is wanting, he says, in the great poetic faculty--the 'power of metaphor and analogue--the instinctive vision of connections between all things in heaven and earth.' His mind, in other words, was deficient in the direction of philosophic imagination. He could not, like Milton, converse habitually with

Him that yon soars on golden wing, Guiding the fiery-wheeled throne, The cherub Contemplation.

He was too restless and impetuous to be at ease on those heights from which alone the widest truths become perceptible and excite the emotions which are at once deepest and calmest. His songs represent jets and gushes of vivid but rather feverish emotion. A pathetic or heroic story, or the beauty of some natural scene, moves him deeply, and he utters his emotion in an energetic burst of vivid language. But he is too short-winged for a long flight, or for soaring into the loftiest regions of the intellectual atmosphere.

Every short lyric is the record, one must suppose, of some such mood of intense excitement. But it makes all the difference whether the excitement takes place in a mind already stored with thought, and ready to pierce instantaneously to the deepest meaning of a particular scene or incident, or in a mind incapable of sustained reflection, and accustomed to see things by brilliant flashes which reveal only their partial and superficial aspects. When, however, we do not blame Kingsley for not being somebody else, we must admit him to be excellent within his limits. The 'Andromeda' is in every way admirable. It is probably the most successful attempt in the language to grapple with the technical difficulties of English hexameters; and he also seems to find in the Pagan mythology a more appropriate symbol for his characteristic tone of sentiment, and an imagery which fits in better with his nature-worship than in regions more familiar to him. He can abandon himself unreservedly to his delight in the beautiful without bothering himself about the Manichees or showing the controversial theologian under the artistic dress. The shorter poems have generally a power of stamping themselves upon the memory, due, no doubt, to their straightforward, nervous style. They have the cardinal merit of vigour which belongs to all genuine utterance of real emotion, and are delightfully free from the flabby affectations of many modern rivals. The mark may not be the most elevated, but he goes at it as straight as he would ride at a fence. His 'North-Easter' does not blow from such ethereal regions as Shelley's 'Southwest Wind.' It verges upon the absurd, and is perhaps not quite free from that taint of vulgarity which vitiates all artistic reference to field-sports. But given that such a sentiment was worth expressing, the tones in which it is couched are as ringing and vigorous as could be wished. He can rise much higher when he is pathetic and indignant. It would not be easy to find a better war-cry for the denouncer of social wrongs than the ballad of the Poacher's Widow. And to pass over the two songs by which he is best known, such poems as 'Poor Lorraine'--first published in the biography--or the beautiful lines in the 'Saint's Tragedy,' beginning, 'Oh, that we two were maying!' are intense enough in their utterance to make us wonder why he fell short of the highest class of song-writing. Perhaps the defect is indicated by a certain desire to be picturesque, which prevents him from obtaining complete success in the simple expression of pathos. The poems have a taint of prettiness--and prettiness is a deadly vice in poetry. There is about them a faint flavour of drawing-room music. But, when we do not want to be hypercritical, we may be thankful for poetry which, if not of the highest class, has the rarest of merits at the present day--genuine fervour and originality.

The fullest expression of Kingsley's mind must be found in the works which appeared from 1848 to 1855. Those seven years, one may say, saw his literary rise, culmination, and decline. The 'Saint's Tragedy' represents the period of mental agitation. It will hardly live longer than many other modern attempts by men of equal genius to compose dramas not intended for the stage. The form in such cases is generally felt to be an encumbrance rather than a help, and one cannot help thinking in this instance that Kingsley might have done better if he had written a picturesque history instead of forcing his story into an uncongenial framework. Nobody is now likely to share Bunsen's belief that the author had proved himself capable of continuing Shakespeare's great series of historic dramas. But one is also rather surprised that a performance which, with all its crudities and awkwardness, showed such unmistakable symptoms of power, did not make a greater impression. Perhaps the most vital fault is the want of unity, not merely in plot but in the leading thought, which was the natural result of the mode of composition. He began it in 1842--that is, at the age of twenty-three--and it was not published till 1848. As this includes the period during which Kingsley passed through his acutest trouble, it is not wonderful that the book should show signs of confusion. It has, indeed, a purpose, and a very distinct one. It is the first exposition of that doctrine which, as I have said, Kingsley preached in season and out of season. He wishes to exhibit the beauty of his own ideal of feminine meekness as compared with the monastic and ascetic ideal. It cannot, I think, be denied that this central idea was capable of artistic treatment. A dramatist might surely find an impressive motive in the conflict set up in a mind of purity and elevation by the acceptance of a distorted code of morality. There is a genuine tragic element in this interpretation of poor Elizabeth's sufferings. Nature tells her that her domestic affections are holy and of divine origin; the priests tell her that they are to be crushed and mortified. She is gradually tortured to death by the distraction of attempting to obey the two voices, each of them appealing to the loftiest and most unselfish motives. The history is probably inaccurate, but the conception is not the less powerful. The execution remains unsatisfactory, chiefly for the obvious reason that Kingsley was not quite a Shakespeare nor even a Schiller, and that his work is therefore rather a series of vigorous sketches than an effective whole; but partly also because his own sentiment seems to be vacillating and indistinct. A thorough hater or a thorough adherent of the theories impugned would have made a work more artistically telling because more coherently conceived. Kingsley is really feeling his way to a theory, and therefore undecided in his artistic attitude. The whole becomes patchy and indistinct. He is feverishly excited rather than deeply moved, and inconsistent when he ought to be compassionate. Briefly, he wants firmness of hand and definiteness of purpose, though there is no want of very remarkable vigour.

The two novels, 'Yeast' and 'Alton Locke,' are far more effective; and indeed 'Alton Locke' may be fairly regarded as his best piece of work. It is not creditable to the discernment of the intelligent public that Kingsley should have been taken for a subversive revolutionist on the strength of these performances. The intelligent public indeed is much given to the grossest stupidity; and, as Kingsley more or less deceived himself, it is not wonderful that he should have been misunderstood. He announced himself at a public meeting to be a Chartist; and when a man voluntarily adopts a nickname, he must not be surprised if he is credited with all the qualities generally associated with it. In fact, however, he was not more of a genuine Radical than when in later years he declared that he would, if he could, 'restore the feudal system, the highest form of civilisation--in ideal, not in practice--which Europe has yet seen.' There is much virtue in the phrase 'not in practice;' and perhaps Kingsley was no more of a genuine feudalist than he was of a genuine Chartist. In his earlier phase he was simply playing a part which has often enough been attempted by very honest men. Missionaries of a new faith see the advantage of sapping the old creed instead of attacking it in front. Adopting its language and such of its tenets as are congenial to their own, they can gradually introduce a friendly garrison into the hostile fort. The conscious adoption of such a method might have been called jesuitical by Kingsley, and in his mouth such an epithet would have been damnatory. But it was in all sincerity that he and his friends considered themselves to be the 'true demagogues'--to quote the title of the chapter in which the moral of 'Alton Locke' is embodied. They had not the slightest sympathy, indeed, with the tenets of the thoroughgoing Radical. Kingsley believed in the social as much as in the ecclesiastical hierarchy; and with an intensity which almost amounted to bigotry. He would no more put down the squires than the parson; and himself a most energetic parson, he certainly did not undervalue the social importance of the function discharged by his order. In 'Alton Locke' the bitterest satire is directed, not against self-indulgent nobles or pedantic prelates, but against the accepted leaders of the artisans. The 'true demagogue,' as is perfectly natural, holds the false demagogue in especial horror. Kingsley is the friend, not Cuffey. He hates the 'Manchester school' as the commonplace version of Radicalism and the analogue of the Materialist school in politics. From these, he says, in 1852, 'heaven defend us; for of all narrow, conceited, hypocritical, and anarchic and atheistic schemes of the universe, the Manchester one is precisely the worst. I have no words to express my contempt for it.' Briefly, Kingsley's remedy for speculative error was not the rejection, but the more spiritual interpretation, of the old creed; and his remedy for bad squires and parsons was not disendowment and division of the land, but the raising up a better generation of parsons and squires.

There is a superficial resemblance between this theory and that of the Young England school, who, like Kingsley, would have restored the feudal system in a purified state. Some of his writing runs parallel to Lord Beaconsfield's exposition of that doctrine. The difference was, of course, vital. He hated mediaeval revivalism as heartily as he hated the demagogues; and his prejudices against the whole order of ideas represented by the 'Tracts for the Times' were perhaps the strongest of his antipathies. He looked back to the sixteenth, not to the twelfth century; and his ideal parson was to be no ascetic, but a married man with a taste for field-sports, and fully sympathising with the common-sense of the laity. The Young England party seemed to him to desire the conversion of the modern labourer into a picturesque peasant, ready to receive doles at the castle-gate and bow before the priest with bland subservience. Kingsley wanted to make a man of him; to give him self-respect and independence, not in a sense which would imply the levelling all social superiorities, but in the sense of assigning to him an honourable position in the social organisation. He was no more to be petted or pauperised than to be set on a level with his social superiors, or set loose without guidance from his intellectual teachers.

Some such doctrines would be verbally accepted by most men; and I cannot here ask whether they really require the teaching with which Kingsley associated them. The demagogues and the obstructives were both, according to him, on a wrong tack; and he could point out the one true method of reuniting development with order. Whatever the value of his theories, the sentiment associated with them was substantially healthy, vigorous, and elevated. That part of his fictions in which it is embodied is probably his most valuable work. Nobody can read the descriptions of the agricultural labourers or of the London artisan in 'Yeast' and 'Alton Locke' without recognising both the strength of his sympathies and the vigour of his perceptive faculties. He was drawing from the life, and expressing his deepest emotions. 'What is the use of preaching to hungry paupers about heaven?' he asks. 'Sir, as my clerk said to me yesterday, there is a weight on their hearts, and they call for no change, for they know they can be no worse off than they are.' The phrase explains what was the curse which rested upon Kingsley's parishioners, and in what sense he had to 'redeem it from barbarism.' He did his work like a man. He was daily with his people 'in their cottages, and made a point of talking to the men and boys at their fieldwork till he was personally intimate with every soul, from the women at their washtubs to the babies in the cradle, for whom he had always a loving word and look.' Whatever we may think of his 'socialism' or 'democracy,' there was at least no want of depth or sincerity in his sympathy for the poor, and therefore there is no false ring in his description of their condition. He writes with his heart--not to serve any political purpose or to gain credit for a cheap display of charitable feeling.

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