If the tyrannous day of our fathers had but possessed the means of these our more diffident times! They, who would have written their present and actual will upon the skies, might certainly have written it in petroleum and wax upon the stone. Fate did them wrong in withholding from their hands this means of finality and violence. Into our hands it has been given at a time when the student of the race thought, perhaps, that we had been proved in the school of forbearance. Something, indeed, we may have learnt therein, but not enough, as we now find.

We have not yet the natural respect for the certain knowledge and the probable wisdom of our successors. A certain reverend official document, not guiltless of some confusion of thought, lately recommended to the veneration of the present times "those past ages with their store of experience." Doubtless, as the posterity of their predecessors our predecessors had experience, but, as our ancestors, none—none. Therefore, if they were a little reverend our own posterity is right reverend. It is a flippant and novelty-loving humour that so flatters the unproved past and refuses the deference due to the burden of years which is ours, which—grown still graver—will be our children's.



SYMMETRY AND INCIDENT

The art of Japan has none but an exterior part in the history of the art of nations. Being in its own methods and attitude the art of accident, it has, appropriately, an accidental value. It is of accidental value, and not of integral necessity. The virtual discovery of Japanese art, during the later years of the second French Empire, caused Europe to relearn how expedient, how delicate, and how lovely Incident may look when Symmetry has grown vulgar. The lesson was most welcome. Japan has had her full influence. European art has learnt the value of position and the tact of the unique. But Japan is unlessoned, and (in all her characteristic art) content with her own conventions; she is local, provincial, alien, remote, incapable of equal companionship with a world that has Greek art in its own history—Pericles "to its father."

Nor is it pictorial art, or decorative art only, that has been touched by Japanese example of Incident and the Unique. Music had attained the noblest form of symmetry in the eighteenth century, but in music, too, symmetry had since grown dull; and momentary music, the music of phase and of fragment, succeeded. The sense of symmetry is strong in a complete melody—of symmetry in its most delicate and lively and least stationary form—balance; whereas the leit-motif is isolated. In domestic architecture Symmetry and Incident make a familiar antithesis—the very commonplace of rival methods of art. But the same antithesis exists in less obvious forms. The poets have sought "irregular" metres. Incident hovers, in the very act of choosing its right place, in the most modern of modern portraits. In these we have, if not the Japanese suppression of minor emphasis, certainly the Japanese exaggeration of major emphasis; and with this a quickness and buoyancy. The smile, the figure, the drapery—not yet settled from the arranging touch of a hand, and showing its mark—the restless and unstationary foot, and the unity of impulse that has passed everywhere like a single breeze, all these have a life that greatly transcends the life of Japanese art, yet has the nimble touch of Japanese incident. In passing, a charming comparison may be made between such portraiture and the aspect of an aspen or other tree of light and liberal leaf; whether still or in motion the aspen and the free-leafed poplar have the alertness and expectancy of flight in all their flocks of leaves, while the oaks and elms are gathered in their station. All this is not Japanese, but from such accident is Japanese art inspired, with its good luck of perceptiveness.

What symmetry is to form, that is repetition in the art of ornament. Greek art and Gothic alike have series, with repetition or counterchange for their ruling motive. It is hardly necessary to draw the distinction between this motive and that of the Japanese. The Japanese motives may be defined as uniqueness and position. And these were not known as motives of decoration before the study of Japanese decoration. Repetition and counterchange, of course, have their place in Japanese ornament, as in the diaper patterns for which these people have so singular an invention, but here, too, uniqueness and position are the principal inspiration. And it is quite worth while, and much to the present purpose, to call attention to the chief peculiarity of the Japanese diaper patterns, which is interruption. Repetition there must necessarily be in these, but symmetry is avoided by an interruption which is, to the Western eye, at least, perpetually and freshly unexpected. The place of the interruptions of lines, the variation of the place, and the avoidance of correspondence, are precisely what makes Japanese design of this class inimitable. Thus, even in a repeating pattern, you have a curiously successful effect of impulse. It is as though a separate intention had been formed by the designer at every angle. Such renewed consciousness does not make for greatness. Greatness in design has more peace than is found in the gentle abruptness of Japanese lines, in their curious brevity. It is scarcely necessary to say that a line, in all other schools of art, is long or short according to its place and purpose; but only the Japanese designer so contrives his patterns that the line is always short; and many repeating designs are entirely composed of this various and variously-occurring brevity, this prankish avoidance of the goal. Moreover, the Japanese evade symmetry, in the unit of their repeating patterns, by another simple device—that of numbers. They make a small difference in the number of curves and of lines. A great difference would not make the same effect of variety; it would look too much like a contrast. For example, three rods on one side and six on another would be something else than a mere variation, and variety would be lost by the use of them. The Japanese decorator will vary three in this place by two in that, and a sense of the defeat of symmetry is immediately produced. With more violent means the idea of symmetry would have been neither suggested nor refuted.

Leaving mere repeating patterns and diaper designs, you find, in Japanese compositions, complete designs in which there is no point of symmetry. It is a balance of suspension and of antithesis. There is no sense of lack of equilibrium, because place is, most subtly, made to have the effect of giving or of subtracting value. A small thing is arranged to reply to a large one, for the small thing is placed at the precise distance that makes it a (Japanese) equivalent. In Italy (and perhaps in other countries) the scales commonly in use are furnished with only a single weight that increases or diminishes in value according as you slide it nearer or farther upon a horizontal arm. It is equivalent to so many ounces when it is close to the upright, and to so many pounds when it hangs from the farther end of the horizontal rod. Distance plays some such part with the twig or the bird in the upper corner of a Japanese composition. Its place is its significance and its value. Such an art of position implies a great art of intervals. The Japanese chooses a few things and leaves the space between them free, as free as the pauses or silences in music. But as time, not silence, is the subject, or material, of contrast in musical pauses, so it is the measurement of space—that is, collocation—that makes the value of empty intervals. The space between this form and that, in a Japanese composition, is valuable because it is just so wide and no more. And this, again, is only another way of saying that position is the principle of this apparently wilful art.

Moreover, the alien art of Japan, in its pictorial form, has helped to justify the more stenographic school of etching. Greatly transcending Japanese expression, the modern etcher has undoubtedly accepted moral support from the islands of the Japanese. He too etches a kind of shorthand, even though his notes appeal much to the spectator's knowledge, while the Oriental shorthand appeals to nothing but the spectator's simple vision. Thus the two artists work in ways dissimilar. Nevertheless, the French etcher would never have written his signs so freely had not the Japanese so freely drawn his own. Furthermore still, the transitory and destructible material of Japanese art has done as much as the multiplication of newspapers, and the discovery of processes, to reconcile the European designer—the black and white artist—to working for the day, the day of publication. Japan lives much of its daily life by means of paper, painted; so does Europe by means of paper, printed. But as we, unlike those Orientals, are a destructive people, paper with us means short life, quick abolition, transformation, re-appearance, a very circulation of life. This is our present way of surviving ourselves—the new version of that feat of life. Time was when to survive yourself meant to secure, for a time indefinitely longer than the life of man, such dull form as you had given to your work; to intrude upon posterity. To survive yourself, to-day, is to let your work go into daily oblivion.

Now, though the Japanese are not a destructive people, their paper does not last for ever, and that material has clearly suggested to them a different condition of ornament from that with which they adorned old lacquer, fine ivory, or other perdurable things. For the transitory material they keep the more purely pictorial art of landscape. What of Japanese landscape? Assuredly it is too far reduced to a monotonous convention to merit the serious study of races that have produced Cotman and Corot. Japanese landscape-drawing reduces things seen to such fewness as must have made the art insuperably tedious to any people less fresh-spirited and more inclined to take themselves seriously than these Orientals. A preoccupied people would never endure it. But a little closer attention from the Occidental student might find for their evasive attitude towards landscape—it is an attitude almost traitorously evasive—a more significant reason. It is that the distances, the greatness, the winds and the waves of the world, coloured plains, and the flight of a sky, are all certainly alien to the perceptions of a people intent upon little deformities. Does it seem harsh to define by that phrase the curious Japanese search for accidents? Upon such search these people are avowedly intent, even though they show themselves capable of exquisite appreciation of the form of a normal bird and of the habit of growth of a normal flower. They are not in search of the perpetual slight novelty which was Aristotle's ideal of the language poetic ("a little wildly, or with the flower of the mind," says Emerson of the way of a poet's speech)—and such novelty it is, like the frequent pulse of the pinion, that keeps verse upon the wing; no, what the Japanese are intent upon is perpetual slight disorder. In Japan the man in the fields has eyes less for the sky and the crescent moon than for some stone in the path, of which the asymmetry strikes his curious sense of pleasure in fortunate accident of form. For love of a little grotesque strangeness he will load himself with the stone and carry it home to his garden. The art of such a people is not liberal art, not the art of peace, and not the art of humanity. Look at the curls and curves whereby this people conventionally signify wave or cloud. All these curls have an attitude which is like that of a figure slightly malformed, and not like that of a human body that is perfect, dominant, and if bent, bent at no lowly or niggling labour. Why these curves should be so charming it would be hard to say; they have an exquisite prankishness of variety, the place where the upward or downward scrolls curl off from the main wave is delicately unexpected every time, and—especially in gold embroideries—is sensitively fit for the material, catching and losing the light, while the lengths of waving line are such as the long gold threads take by nature.

A moment ago this art was declared not human. And, in fact, in no other art has the figure suffered such crooked handling. The Japanese have generally evaded even the local beauty of their own race for the sake of perpetual slight deformity. Their beauty is remote from our sympathy and admiration; and it is quite possible that we might miss it in pictorial presentation, and that the Japanese artist may have intended human beauty where we do not recognise it. But if it is not easy to recognise, it is certainly not difficult to guess at. And, accordingly, you are generally aware that the separate beauty of the race, and its separate dignity, even—to be very generous—has been admired by the Japanese artist, and is represented here and there occasionally, in the figure of warrior or mousme. But even with this exception the habit of Japanese figure-drawing is evidently grotesque, derisive, and crooked. It is curious to observe that the search for slight deformity is so constant as to make use, for its purposes, not of action only, but of perspective foreshortening. With us it is to the youngest child only that there would appear to be mirth in the drawing of a man who, stooping violently forward, would seem to have his head "beneath his shoulders." The European child would not see fun in the living man so presented, but—unused to the same effect "in the flat"—he thinks it prodigiously humorous in a drawing. But so only when he is quite young. The Japanese keeps, apparently, his sense of this kind of humour. It amuses him, but not perhaps altogether as it amuses the child, that the foreshortened figure should, in drawing and to the unpractised eye, seem distorted and dislocated; the simple Oriental appears to find more derision in it than the simple child. The distortion is not without a suggestion of ignominy. And, moreover, the Japanese shows derision, but not precisely scorn. He does not hold himself superior to his hideous models. He makes free with them on equal terms. He is familiar with them.

And if this is the conviction gathered from ordinary drawings, no need to insist upon the ignoble character of those that are intentional caricatures.

Perhaps the time has hardly come for writing anew the praises of symmetry. The world knows too much of the abuse of Greek decoration, and would be glad to forget it, with the intention of learning that art afresh in a future age and of seeing it then anew. But whatever may be the phases of the arts, there is the abiding principle of symmetry in the body of man, that goes erect, like an upright soul. Its balance is equal. Exterior human symmetry is surely a curious physiological fact where there is no symmetry interiorly. For the centres of life and movement within the body are placed with Oriental inequality. Man is Greek without and Japanese within. But the absolute symmetry of the skeleton and of the beauty and life that cover it is accurately a principle. It controls, but not tyrannously, all the life of human action. Attitude and motion disturb perpetually, with infinite incidents—inequalities of work, war, and pastime, inequalities of sleep—the symmetry of man. Only in death and "at attention" is that symmetry complete in attitude. Nevertheless, it rules the dance and the battle, and its rhythm is not to be destroyed. All the more because this hand holds the goad and that the harrow, this the shield and that the sword, because this hand rocks the cradle and that caresses the unequal heads of children, is this rhythm the law; and grace and strength are inflections thereof. All human movement is a variation upon symmetry, and without symmetry it would not be variation; it would be lawless, fortuitous, and as dull and broadcast as lawless art. The order of inflection that is not infraction has been explained in a most authoritative sentence of criticism of literature, a sentence that should save the world the trouble of some of its futile, violent, and weak experiments: "Law, the rectitude of humanity," says Mr Coventry Patmore, "should be the poet's only subject, as, from time immemorial, it has been the subject of true art, though many a true artist has done the Muse's will and knew it not. As all the music of verse arises, not from infraction but from inflection of the law of the set metre; so the greatest poets have been those the modulus of whose verse has been most variously and delicately inflected, in correspondence with feelings and passions which are the inflections of moral law in their theme. Law puts a strain upon feeling, and feeling responds with a strain upon law. Furthermore, Aristotle says that the quality of poetic language is a continual slight novelty. In the highest poetry, like that of Milton, these three modes of inflection, metrical, linguistical, and moral, all chime together in praise of the truer order of life."

And like that order is the order of the figure of man, an order most beautiful and most secure when it is put to the proof. That perpetual proof by perpetual inflection is the very condition of life. Symmetry is a profound, if disregarded because perpetually inflected, condition of human life.

The nimble art of Japan is unessential; it may come and go, may settle or be fanned away. It has life and it is not without law; it has an obvious life, and a less obvious law. But with Greece abides the obvious law and the less obvious life: symmetry as apparent as the symmetry of the form of man, and life occult like his unequal heart. And this seems to be the nobler and the more perdurable relation.



THE PLAID

It is disconcerting to hear of the plaid in India. Our dyes, we know, they use in the silk mills of Bombay, with the deplorable result that their old clothes are dull and unintentionally falsified with infelicitous decay. The Hindus are a washing people; and the sun and water that do but dim, soften, and warm the native vegetable dyes to the last, do but burlesque the aniline. Magenta is bad enough when it is itself; but the worst of magenta is that it spoils but poorly. No bad modern forms and no bad modern colours spoil well. And spoiling is an important process. It is a test—one of the ironical tests that come too late with their proofs. London portico-houses will make some such ruins as do chemical dyes, which undergo no use but derides them, no accidents but caricature them. This is an old enough grievance. But the plaid!

The plaid is the Scotchman's contribution to the decorative art of the world. Scotland has no other indigenous decoration. In his most admirable lecture on "The Two Paths," Ruskin acknowledged, with a passing misgiving, that his Highlanders had little art. And the misgiving was but passing, because he considered how fatally wrong was the art of India—"it never represents a natural fact. It forms its compositions out of meaningless fragments of colour and flowings of line . . . It will not draw a man, but an eight-armed monster; it will not draw a flower, but only a spiral or a zig-zag." Because of this aversion from Nature the Hindu and his art tended to evil, we read. But of the Scot we are told, "You will find upon reflection that all the highest points of the Scottish character are connected with impressions derived straight from the natural scenery of their country."

What, then, about the plaid? Where is the natural fact there? If the Indian, by practising a non-natural art of spirals and zig-zags, cuts himself off "from all possible sources of healthy knowledge or natural delight," to what did the good and healthy Highlander condemn himself by practising the art of the plaid? A spiral may be found in the vine, and a zig-zag in the lightning, but where in nature is the plaid to be found? There is surely no curve or curl that can be drawn by a designing hand but is a play upon some infinitely various natural fact. The smoke of the cigarette, more sensitive in motion than breath or blood, has its waves so multitudinously inflected and reinflected, with such flights and such delays, it flows and bends upon currents of so subtle influence and impulse as to include the most active, impetuous, and lingering curls ever drawn by the finest Oriental hand—and that is not a Hindu hand, nor any hand of Aryan race. The Japanese has captured the curve of the section of a sea-wave—its flow, relaxation, and fall; but this is a single movement, whereas the line of cigarette-smoke in a still room fluctuates in twenty delicate directions. No, it is impossible to accept the saying that the poor spiral or scroll of a human design is anything but a participation in the innumerable curves and curls of nature.

Now the plaid is not only "cut off" from natural sources, as Ruskin says of Oriental design—the plaid is not only cut off from nature, and cut off from nature by the yard, for it is to be measured off in inorganic quantity; but it is even a kind of intentional contradiction of all natural or vital forms. And it is equally defiant of vital tone and of vital colour. Everywhere in nature tone is gradual, and between the fainting of a tone and the failing of a curve there is a charming analogy. But the tartan insists that its tone shall be invariable, and sharply defined by contrasts of dark and light. As to colour, it has colours, not colour.

But that plaid should now go so far afield as to decorate the noble garment of the Indies is ill news. True, Ruskin saw nothing but cruelty and corruption in Indian life or art; but let us hear an Indian maxim in regard to those who, in cruel places, are ready sufferers: "There," says the Mahabharata, "where women are treated with respect, the very gods are said to be filled with joy. Women deserve to be honoured. Serve ye them. Bend your will before them. By honouring women ye are sure to attain to the fruition of all things." And the rash teachers of our youth would have persuaded us that this generous lesson was first learnt in Teutonic forests!

Nothing but extreme lowliness can well reply, or would probably be suffered to reply, to this Hindu profession of reverence. Accordingly the woman so honoured makes an offering of cakes and oil to the souls of her mother-in-law, grandmother-in-law, and great-grandmother-in-law, in gratitude for their giving her a good husband. And to go back for a moment to Ruskin's contrast of the two races, it was assuredly under the stress of some too rash reasoning that he judged the lovely art of the East as a ministrant to superstition, cruelty, and pleasure, whether wrought upon the temple, the sword, or the girdle. The innocent art of innocent Hindu women for centuries decked their most modest heads, their dedicated and sequestered beauty, their child-loving breasts, and consecrated chambers.



THE FLOWER

There is a form of oppression that has not until now been confessed by those who suffer from it or who are participants, as mere witnesses, in its tyranny. It is the obsession of man by the flower. In the shape of the flower his own paltriness revisits him—his triviality, his sloth, his cheapness, his wholesale habitualness, his slatternly ostentation. These return to him and wreak upon him their dull revenges. What the tyranny really had grown to can be gauged nowhere so well as in country lodgings, where the most ordinary things of design and decoration have sifted down and gathered together, so that foolish ornament gains a cumulative force and achieves a conspicuous commonness. Stem and petal and leaf—the fluent forms that a man has not by heart but certainly by rote—are woven, printed, cast, and stamped wherever restlessness and insimplicity have feared to leave plain spaces. The most ugly of all imaginable rooms, which is probably the parlour of a farm-house arrayed for those whom Americans call summer-boarders, is beset with flowers. It blooms, a dry, woollen, papery, cast-iron garden. The floor flourishes with blossoms adust, poorly conventionalized into a kind of order; the table-cover is ablaze with a more realistic florescence; the wall-paper is set with bunches; the rigid machine-lace curtain is all of roses and lilies in its very construction; over the muslin blinds an impotent sprig is scattered. In the worsted rosettes of the bell-ropes, in the plaster picture-frames, in the painted tea-tray and on the cups, in the pediment of the sideboard, in the ornament that crowns the barometer, in the finials of sofa and arm-chair, in the finger-plates of the "grained" door, is to be seen the ineffectual portrait or to be traced the stale inspiration of the flower. And what is this bossiness around the grate but some blunt, black-leaded garland? The recital is wearisome, but the retribution of the flower is precisely weariness. It is the persecution of man, the haunting of his trivial visions, and the oppression of his inconsiderable brain.

The man so possessed suffers the lot of the weakling—subjection to the smallest of the things he has abused. The designer of cheap patterns is no more inevitably ridden by the flower than is the vain and transitory author by the phrase. In literature as in all else man merits his subjection to trivialities by his economical greed. A condition for using justly and gaily any decoration would seem to be a measure of reluctance. Ornament—strange as the doctrine sounds in a world decivilized—was in the beginning intended to be something jocund; and jocundity was never to be achieved but by postponement, deference, and modesty. Nor can the prodigality of the meadows in May be quoted in dispute. For Nature has something even more severe than modertion: she has an innumerable singleness. Her buttercup meadows are not prodigal; they show multitude, but not multiplicity, and multiplicity is exactly the disgrace of decoration. Who has ever multiplied or repeated his delights? or who has ever gained the granting of the most foolish of his wishes—the prayer for reiteration? It is a curious slight to generous Fate that man should, like a child, ask for one thing many times. Her answer every time is a resembling but new and single gift; until the day when she shall make the one tremendous difference among her gifts—and make it perhaps in secret—by naming one of them the ultimate. What, for novelty, what, for singleness, what, for separateness, can equal the last? Of many thousand kisses the poor last—but even the kisses of your mouth are all numbered.



UNSTABLE EQUILIBRIUM

It is principally for the sake of the leg that a change in the dress of man is so much to be desired. The leg, completing as it does the form of man, should make a great part of that human scenery which is at least as important as the scenery of geological structure, or the scenery of architecture, or the scenery of vegetation, but which the lovers of mountains and the preservers of ancient buildings have consented to ignore. The leg is the best part of the figure, inasmuch as it has the finest lines and therewith those slender, diminishing forms which, coming at the base of the human structure, show it to be a thing of life by its unstable equilibrium. A lifeless structure is in stable equilibrium; the body, springing, poised, upon its fine ankles and narrow feet, never stands without implying and expressing life. It is the leg that first suggested the phantasy of flight. We imagine wings to the figure that is erect upon the vital and tense legs of man; and the herald Mercury, because of his station, looks new-lighted. All this is true of the best leg, and the best leg is the man's. That of the young child, in which the Italian schools of painting delighted, has neither movement nor supporting strength. In the case of the woman's figure it is the foot, with its extreme proportional smallness, that gives the precious instability, the spring and balance that are so organic. But man should no longer disguise the long lines, the strong forms, in those lengths of piping or tubing that are of all garments the most stupid. Inexpressive of what they clothe as no kind of concealing drapery could ever be, they are neither implicitly nor explicitly good raiment. It is hardly possible to err by violence in denouncing them. Why, when an indifferent writer is praised for "clothing his thought," it is to modern raiment that one's agile fancy flies—fain of completing the metaphor!

The human scenery: yes, costume could make a crowd something other than the mass of sooty colour—dark without depth—and the multiplication of undignified forms that fill the streets, and demonstrate, and meet, and listen to the speaker. For the undistinguished are very important by their numbers. These are they who make the look of the artificial world. They are man generalized; as units they inevitably lack something of interest; all the more they have cumulative effect. It would be well if we could persuade the average man to take on a certain human dignity in the clothing of his average body. Unfortunately he will be slow to be changed. And as to the poorer part of the mass, so wretched are their national customs—and the wretchedest of them all the wearing of other men's old raiment—that they must wait for reform until the reformed dress, which the reformers have not yet put on, shall have turned second- hand.



VICTORIAN CARICATURE

There has been no denunciation, and perhaps even no recognition, of a certain social immorality in the caricature of the mid-century and earlier. Literary and pictorial alike, it had for its aim the vulgarizing of the married woman. No one now would read Douglas Jerrold for pleasure, but it is worth while to turn up that humourist's serial, "Mrs. Caudle's Curtain Lectures," which were presumably considered good comic reading in the "Punch" of that time, and to make acquaintance with a certain ideal of the grotesque. Obviously to make a serious comment on anything which others consider or have considered humorous is to put oneself at a disadvantage. He who sees the joke holds himself somewhat the superior of the man who would see it, such as it is, if he thought it worth his eyesight. The last-named has to bear the least tolerable of modern reproaches—that he lacks humour; but he need not always care. Now to turn over Douglas Jerrold's monologues is to find that people in the mid-century took their mirth principally from the life of the arriere boutique. On that shabby stage was enacted the comedy of literature. Therefore we must take something of the vulgarity of Jerrold as a circumstance of the social ranks wherein he delighted. But the essential vulgarity is that of the woman. There is in some old "Punch" volume a drawing by Leech—whom one is weary of hearing named the gentle, the refined—where the work of the artist has vied with the spirit of the letterpress. Douglas Jerrold treats of the woman's jealousy, Leech of her stays. They lie on a chair by the bed, beyond description gross. And page by page the woman is derided, with an unfailing enjoyment of her foolish ugliness of person, of manners, and of language. In that time there was, moreover, one great humourist, one whom I infinitely admire; he, too, I am grieved to remember, bore his part willingly in vulgarizing the woman; and the part that fell to him was the vulgarizing of the act of maternity. Woman spiteful, woman suing man at the law for evading her fatuous companionship, woman incoherent, woman abandoned without restraint to violence and temper, woman feigning sensibility—in none of these ignominies is woman so common and so foolish for Dickens as she is in child-bearing.

I named Leech but now. He was, in all things essential, Dickens's contemporary. And accordingly the married woman and her child are humiliated by his pencil; not grossly, but commonly. For him she is moderately and dully ridiculous. What delights him as humorous is that her husband—himself wearisome enough to die of—is weary of her, finds the time long, and tries to escape her. It amuses him that she should furtively spend money over her own dowdiness, to the annoyance of her husband, and that her husband should have no desire to adorn her, and that her mother should be intolerable. It pleases him that her baby, with enormous cheeks and a hideous rosette in its hat—a burlesque baby—should be a grotesque object of her love, for that too makes subtly for her abasement. Charles Keene, again—another contemporary, though he lived into a later and different time. He saw little else than common forms of human ignominy—indignities of civic physique, of stupid prosperity, of dress, of bearing. He transmits these things in greater proportion than he found them—whether for love of the humour of them, or by a kind of inverted disgust that is as eager as delight—one is not sure which is the impulse. The grossness of the vulgarities is rendered with a completeness that goes far to convince us of a certain sensitiveness of apprehension in the designer; and then again we get convinced that real apprehension—real apprehensiveness—would not have insisted upon such things, could not have lived with them through almost a whole career. There is one drawing in the "Punch" of years ago, in which Charles Keene achieved the nastiest thing possible to even the invention of that day. A drunken citizen, in the usual broadcloth, has gone to bed, fully dressed, with his boots on and his umbrella open, and the joke lies in the surprise awaiting, when she awakes, the wife asleep at his side in a night-cap. Every one who knows Keene's work can imagine how the huge well-fed figure was drawn, and how the coat wrinkled across the back, and how the bourgeois whiskers were indicated. This obscene drawing is matched by many equally odious. Abject domesticity, ignominies of married life, of middle-age, of money-making; the old common jape against the mother-in-law; abominable weddings: in one drawing a bridegroom with shambling side-long legs asks his bride if she is nervous; she is a widow, and she answers, "No, never was." In all these things there is very little humour. Where Keene achieved fun was in the figures of his schoolboys. The hint of tenderness which in really fine work could never be absent from a man's thought of a child or from his touch of one, however frolic or rowdy the subject in hand, is absolutely lacking in Keene's designs; nevertheless, we acknowledge that there is humour. It is also in some of his clerical figures when they are not caricatures, and certainly in "Robert," the City waiter of "Punch." But so irresistible is the derision of the woman that all Charles Keene's persistent sense of vulgarity is intent centrally upon her. Never for any grace gone astray is she bantered, never for the social extravagances, for prattle, or for beloved dress; but always for her jealousy, and for the repulsive person of the man upon whom she spies and in whom she vindicates her ignoble rights. If this is the shopkeeper the possession of whom is her boast, what then is she?

This great immorality, centring in the irreproachable days of the Exhibition of 1851, or thereabouts—the pleasure in this particular form of human disgrace—has passed, leaving one trace only: the habit by which some men reproach a silly woman through her sex, whereas a silly man is not reproached through his sex. But the vulgarity of which I have written here was distinctively English—the most English thing that England had in days when she bragged of many another—and it was not able to survive an increased commerce of manners and letters with France. It was the chief immorality destroyed by the French novel.



THE POINT OF HONOUR

Not without significance is the Spanish nationality of Velasquez. In Spain was the Point put upon Honour; and Velasquez was the first Impressionist. As an Impressionist he claimed, implicitly if not explicitly, a whole series of delicate trusts in his trustworthiness; he made an appeal to the confidence of his peers; he relied on his own candour, and asked that the candid should rely upon him; he kept the chastity of art when other masters were content with its honesty, and when others saved artistic conscience he safeguarded the point of honour. Contemporary masters more or less proved their position, and convinced the world by something of demonstration; the first Impressionist simply asked that his word should be accepted. To those who would not take his word he offers no bond. To those who will, he grants the distinction of a share in his responsibility.

Somewhat unrefined, in comparison with his lofty and simple claim to be believed on a suggestion, is the commoner painter's production of his credentials, his appeal to the sanctions of ordinary experience, his self- defence against the suspicion of making irresponsible mysteries in art. "You can see for yourself," the lesser man seems to say to the world, "thus things are, and I render them in such manner that your intelligence may be satisfied." This is an appeal to average experience—at the best the cumulative experience; and with the average, or with the sum, art cannot deal without derogation. The Spaniard seems to say: "Thus things are in my pictorial sight. Trust me, I apprehend them so." We are not excluded from his counsels, but we are asked to attribute a certain authority to him, master of the craft as he is, master of that art of seeing pictorially which is the beginning and not far from the end—not far short of the whole—of the art of painting. So little indeed are we shut out from the mysteries of a great Impressionist's impression that Velasquez requires us to be in some degree his colleagues. Thus may each of us to whom he appeals take praise from the praised: he leaves my educated eyes to do a little of the work. He respects my responsibility no less—though he respects it less explicitly—than I do his. What he allows me would not be granted by a meaner master. If he does not hold himself bound to prove his own truth, he returns thanks for my trust. It is as though he used his countrymen's courteous hyperbole and called his house my own. In a sense of the most noble hostship he does me the honours of his picture.

Because Impressionism with all its extreme—let us hope its ultimate—derivatives is so free, therefore is it doubly bound. Because there is none to arraign it, it is a thousand times responsible. To undertake this art for the sake of its privileges without confessing its obligations—or at least without confessing them up to the point of honour—is to take a vulgar freedom: to see immunities precisely where there are duties, and an advantage where there is a bond. A very mob of men have taken Impressionism upon themselves, in several forms and under a succession of names, in this our later day. It is against all probabilities that more than a few among these have within them the point of honour. In their galleries we are beset with a dim distrust. And to distrust is more humiliating than to be distrusted. How many of these landscape-painters, deliberately rash, are painting the truth of their own impressions? An ethical question as to loyalty is easily answered; truth and falsehood as to fact are, happily for the intelligence of the common conscience, not hard to divide. But when the dubium concerns not fact but artistic truth, can the many be sure that their sensitiveness, their candour, their scruple, their delicate equipoise of perceptions, the vigilance of their apprehension, are enough? Now Impressionists have told us things as to their impressions—as to the effect of things upon the temperament of this man and upon the mood of that—which should not be asserted except on the artistic point of honour. The majority can tell ordinary truth, but should not trust themselves for truth extraordinary. They can face the general judgement, but they should hesitate to produce work that appeals to the last judgement, which is the judgement within. There is too much reason to divine that a certain number of those who aspire to differ from the greatest of masters have no temperaments worth speaking of, no point of view worth seizing, no vigilance worth awaiting, no mood worth waylaying. And to be, de parti pris, an Impressionist without these! O Velasquez! Nor is literature quite free from a like reproach in her own things. An author, here and there, will make as though he had a word worth hearing—nay, worth over-hearing—a word that seeks to withdraw even while it is uttered; and yet what it seems to dissemble is all too probably a platitude. But obviously, literature is not—as is the craft and mystery of painting—so at the mercy of a half-imposture, so guarded by unprovable honour. For the art of painting is reserved that shadowy risk, that undefined salvation. If the artistic temperament—tedious word!—with all its grotesque privileges, becomes yet more common than it is, there will be yet less responsibility; for the point of honour is the simple secret of the few.



THE COLOUR OF LIFE

Red has been praised for its nobility as the colour of life. But the true colour of life is not red. Red is the colour of violence, or of life broken open, edited, and published. Or if red is indeed the colour of life, it is so only on condition that it is not seen. Once fully visible, red is the colour of life violated, and in the act of betrayal and of waste. Red is the secret of life, and not the manifestation thereof. It is one of the things the value of which is secrecy, one of the talents that are to be hidden in a napkin. The true colour of life is the colour of the body, the colour of the covered red, the implicit and not explicit red of the living heart and the pulses. It is the modest colour of the unpublished blood.

So bright, so light, so soft, so mingled, the gentle colour of life is outdone by all the colours of the world. Its very beauty is that it is white, but less white than milk; brown, but less brown than earth; red, but less red than sunset or dawn. It is lucid, but less lucid than the colour of lilies. It has the hint of gold that is in all fine colour; but in our latitudes the hint is almost elusive. Under Sicilian skies, indeed, it is deeper than old ivory; but under the misty blue of the English zenith, and the warm grey of the London horizon, it is as delicately flushed as the paler wild roses, out to their utmost, flat as stars, in the hedges of the end of June.

For months together London does not see the colour of life in any mass. The human face does not give much of it, what with features, and beards, and the shadow of the top-hat and chapeau melon of man, and of the veils of woman. Besides, the colour of the face is subject to a thousand injuries and accidents. The popular face of the Londoner has soon lost its gold, its white, and the delicacy of its red and brown. We miss little beauty by the fact that it is never seen freely in great numbers out-of-doors. You get it in some quantity when all the heads of a great indoor meeting are turned at once upon a speaker; but it is only in the open air, needless to say, that the colour of life is in perfection, in the open air, "clothed with the sun," whether the sunshine be golden and direct, or dazzlingly diffused in grey.

The little figure of the London boy it is that has restored to the landscape the human colour of life. He is allowed to come out of all his ignominies, and to take the late colour of the midsummer north-west evening, on the borders of the Serpentine. At the stroke of eight he sheds the slough of nameless colours—all allied to the hues of dust, soot, and fog, which are the colours the world has chosen for its boys—and he makes, in his hundreds, a bright and delicate flush between the grey-blue water and the grey-blue sky. Clothed now with the sun, he is crowned by-and-by with twelve stars as he goes to bathe, and the reflection of an early moon is under his feet.

So little stands between a gamin and all the dignities of Nature. They are so quickly restored. There seems to be nothing to do, but only a little thing to undo. It is like the art of Eleonora Duse. The last and most finished action of her intellect, passion, and knowledge is, as it were, the flicking away of some insignificant thing mistaken for art by other actors, some little obstacle to the way and liberty of Nature.

All the squalor is gone in a moment, kicked off with the second boot, and the child goes shouting to complete the landscape with the lacking colour of life. You are inclined to wonder that, even undressed, he still shouts with a Cockney accent. You half expect pure vowels and elastic syllables from his restoration, his spring, his slenderness, his brightness, and his glow. Old ivory and wild rose in the deepening midsummer sun, he gives his colours to his world again.

It is easy to replace man, and it will take no great time, where Nature has lapsed, to replace Nature. It is always to do, by the happily easy way of doing nothing. The grass is always ready to grow in the streets—and no streets could ask for a more charming finish than your green grass. The gasometer even must fall to pieces unless it is renewed; but the grass renews itself. There is nothing so remediable as the work of modern man—"a thought which is also," as Mr Pecksniff said, "very soothing." And by remediable I mean, of course, destructible. As the bathing child shuffles off his garments—they are few, and one brace suffices him—so the land might always, in reasonable time, shuffle off its yellow brick and purple slate, and all the things that collect about railway stations. A single night almost clears the air of London.

But if the colour of life looks so well in the rather sham scenery of Hyde Park, it looks brilliant and grave indeed on a real sea-coast. To have once seen it there should be enough to make a colourist. O memorable little picture! The sun was gaining colour as it neared setting, and it set not over the sea, but over the land. The sea had the dark and rather stern, but not cold, blue of that aspect—the dark and not the opal tints. The sky was also deep. Everything was very definite, without mystery, and exceedingly simple. The most luminous thing was the shining white of an edge of foam, which did not cease to be white because it was a little golden and a little rosy in the sunshine. It was still the whitest thing imaginable. And the next most luminous thing was the little child, also invested with the sun and the colour of life.

In the case of women, it is of the living and unpublished blood that the violent world has professed to be delicate and ashamed. See the curious history of the political rights of woman under the Revolution. On the scaffold she enjoyed an ungrudged share in the fortunes of party. Political life might be denied her, but that seems a trifle when you consider how generously she was permitted political death. She was to spin and cook for her citizen in the obscurity of her living hours; but to the hour of her death was granted a part in the largest interests, social, national, international. The blood wherewith she should, according to Robespierre, have blushed to be seen or heard in the tribune, was exposed in the public sight unsheltered by her veins.

Against this there was no modesty. Of all privacies, the last and the innermost—the privacy of death—was never allowed to put obstacles in the way of public action for a public cause. Women might be, and were, duly suppressed when, by the mouth of Olympe de Gouges, they claimed a "right to concur in the choice of representatives for the formation of the laws"; but in her person, too, they were liberally allowed to bear political responsibility to the Republic. Olympe de Gouges was guillotined. Robespierre thus made her public and complete amends.



THE HORIZON

To mount a hill is to lift with you something lighter and brighter than yourself or than any meaner burden. You lift the world, you raise the horizon; you give a signal for the distance to stand up. It is like the scene in the Vatican when a Cardinal, with his dramatic Italian hands, bids the kneeling groups to arise. He does more than bid them. He lifts them, he gathers them up, far and near, with the upward gesture of both arms; he takes them to their feet with the compulsion of his expressive force. Or it is as when a conductor takes his players to successive heights of music. You summon the sea, you bring the mountains, the distances unfold unlooked-for wings and take an even flight. You are but a man lifting his weight upon the upward road, but as you climb the circle of the world goes up to face you.

Not here or there, but with a definite continuity, the unseen unfolds. This distant hill outsoars that less distant, but all are on the wing, and the plain raises its verge. All things follow and wait upon your eyes. You lift these up, not by the raising of your eyelids, but by the pilgrimage of your body. "Lift thine eyes to the mountains." It is then that other mountains lift themselves to your human eyes.

It is the law whereby the eye and the horizon answer one another that makes the way up a hill so full of universal movement. All the landscape is on pilgrimage. The town gathers itself closer, and its inner harbours literally come to light; the headlands repeat themselves; little cups within the treeless hills open and show their farms. In the sea are many regions. A breeze is at play for a mile or two, and the surface is turned. There are roads and curves in the blue and in the white. Not a step of your journey up the height that has not its replies in the steady motion of land and sea. Things rise together like a flock of many-feathered birds.

But it is the horizon, more than all else, you have come in search of. That is your chief companion on your way. It is to uplift the horizon to the equality of your sight that you go high. You give it a distance worthy of the skies. There is no distance, except the distance in the sky, to be seen from the level earth; but from the height is to be seen the distance of this world. The line is sent back into the remoteness of light, the verge is removed beyond verge, into a distance that is enormous and minute.

So delicate and so slender is the distant horizon that nothing less near than Queen Mab and her chariot can equal its fineness. Here on the edges of the eyelids, or there on the edges of the world—we know no other place for things so exquisitely made, so thin, so small and tender. The touches of her passing, as close as dreams, or the utmost vanishing of the forest or the ocean in the white light between the earth and the air; nothing else is quite so intimate and fine. The extremities of a mountain view have just such tiny touches as the closeness of closed eyes shuts in.

On the horizon is the sweetest light. Elsewhere colour mars the simplicity of light; but there colour is effaced, not as men efface it, by a blur or darkness, but by mere light. The bluest sky disappears on that shining edge; there is not substance enough for colour. The rim of the hill, of the woodland, of the meadow-land, of the sea—let it only be far enough—has the same absorption of colour; and even the dark things drawn upon the bright edges of the sky are lucid, the light is among them, and they are mingled with it. The horizon has its own way of making bright the pencilled figures of forests, which are black but luminous.

On the horizon, moreover, closes the long perspective of the sky. There you perceive that an ordinary sky of clouds—not a thunder sky—is not a wall but the underside of a floor. You see the clouds that repeat each other grow smaller by distance; and you find a new unity in the sky and earth that gather alike the great lines of their designs to the same distant close. There is no longer an alien sky, tossed up in unintelligible heights above a world that is subject to intelligible perspective.

Of all the things that London has foregone, the most to be regretted is the horizon. Not the bark of the trees in its right colour; not the spirit of the growing grass, which has in some way escaped from the parks; not the smell of the earth unmingled with the odour of soot; but rather the mere horizon. No doubt the sun makes a beautiful thing of the London smoke at times, and in some places of the sky; but not there, not where the soft sharp distance ought to shine. To be dull there is to put all relations and comparisons in the wrong, and to make the sky lawless.

A horizon dark with storm is another thing. The weather darkens the line and defines it, or mingles it with the raining cloud; or softly dims it, or blackens it against a gleam of narrow sunshine in the sky. The stormy horizon will take wing, and the sunny. Go high enough, and you can raise the light from beyond the shower, and the shadow from behind the ray. Only the shapeless and lifeless smoke disobeys and defeats the summer of the eyes.

Up at the top of the seaward hill your first thought is one of some compassion for sailors, inasmuch as they see but little of their sea. A child on a mere Channel cliff looks upon spaces and sizes that they cannot see in the Pacific, on the ocean side of the world. Never in the solitude of the blue water, never between the Cape of Good Hope and Cape Horn, never between the Islands and the West, has the seaman seen anything but a little circle of sea. The Ancient Mariner, when he was alone, did but drift through a thousand narrow solitudes. The sailor has nothing but his mast, indeed. And but for his mast he would be isolated in as small a world as that of a traveller through the plains.

Round the plains the horizon lies with folded wings. It keeps them so perpetually for man, and opens them only for the bird, replying to flight with flight.

A close circlet of waves is the sailor's famous offing. His offing hardly deserves the name of horizon. To hear him you might think something of his offing, but you do not so when you sit down in the centre of it.

As the upspringing of all things at your going up the heights, so steady, so swift, is the subsidence at your descent. The further sea lies away, hill folds down behind hill. The whole upstanding world, with its looks serene and alert, its distant replies, its signals of many miles, its signs and communications of light, gathers down and pauses. This flock of birds which is the mobile landscape wheels and goes to earth. The Cardinal weighs down the audience with his downward hands. Farewell to the most delicate horizon.



IN JULY

One has the leisure of July for perceiving all the differences of the green of leaves. It is no longer a difference in degrees of maturity, for all the trees have darkened to their final tone, and stand in their differences of character and not of mere date. Almost all the green is grave, not sad and not dull. It has a darkened and a daily colour, in majestic but not obvious harmony with dark grey skies, and might look, to inconstant eyes, as prosaic after spring as eleven o'clock looks after the dawn.

Gravity is the word—not solemnity as towards evening, nor menace as at night. The daylight trees of July are signs of common beauty, common freshness, and a mystery familiar and abiding as night and day. In childhood we all have a more exalted sense of dawn and summer sunrise than we ever fully retain or quite recover; and also a far higher sensibility for April and April evenings—a heartache for them, which in riper years is gradually and irretrievably consoled.

But, on the other hand, childhood has so quickly learned to find daily things tedious, and familiar things importunate, that it has no great delight in the mere middle of the day, and feels weariness of the summer that has ceased to change visibly. The poetry of mere day and of late summer becomes perceptible to mature eyes that have long ceased to be sated, have taken leave of weariness, and cannot now find anything in nature too familiar; eyes which have, indeed, lost sight of the further awe of midsummer daybreak, and no longer see so much of the past in April twilight as they saw when they had no past; but which look freshly at the dailiness of green summer, of early afternoon, of every sky of any form that comes to pass, and of the darkened elms.

Not unbeloved is this serious tree, the elm, with its leaf sitting close, unthrilled. Its stature gives it a dark gold head when it looks alone to a late sun. But if one could go by all the woods, across all the old forests that are now meadowlands set with trees, and could walk a county gathering trees of a single kind in the mind, as one walks a garden collecting flowers of a single kind in the hand, would not the harvest be a harvest of poplars? A veritable passion for poplars is a most intelligible passion. The eyes do gather them, far and near, on a whole day's journey. Not one is unperceived, even though great timber should be passed, and hill-sides dense and deep with trees. The fancy makes a poplar day of it. Immediately the country looks alive with signals; for the poplars everywhere reply to the glance. The woods may be all various, but the poplars are separate.

All their many kinds (and aspens, their kin, must be counted with them) shake themselves perpetually free of the motionless forest. It is easy to gather them. Glances sent into the far distance pay them a flash of recognition of their gentle flashes; and as you journey you are suddenly aware of them close by. Light and the breezes are as quick as the eyes of a poplar-lover to find the willing tree that dances to be seen.

No lurking for them, no reluctance. One could never make for oneself an oak day so well. The oaks would wait to be found, and many would be missed from the gathering. But the poplars are alert enough for a traveller by express; they have an alarum aloft, and do not sleep. From within some little grove of other trees a single poplar makes a slight sign; or a long row of poplars suddenly sweep the wind. They are salient everywhere, and full of replies. They are as fresh as streams.

It is difficult to realize a drought where there are many poplars. And yet their green is not rich; the coolest have a colour much mingled with a cloud-grey. It does but need fresh and simple eyes to recognize their unfaded life. When the other trees grow dark and keep still, the poplar and the aspen do not darken—or hardly—and the deepest summer will not find a day in which they do not keep awake. No waters are so vigilant, even where a lake is bare to the wind.

When Keats said of his Dian that she fastened up her hair "with fingers cool as aspen leaves," he knew the coolest thing in the world. It is a coolness of colour, as well as of a leaf which the breeze takes on both sides—the greenish and the greyish. The poplar green has no glows, no gold; it is an austere colour, as little rich as the colour of willows, and less silvery than theirs. The sun can hardly gild it; but he can shine between. Poplars and aspens let the sun through with the wind. You may have the sky sprinkled through them in high midsummer, when all the woods are close.

Sending your fancy poplar-gathering, then, you ensnare wild trees, beating with life. No fisher's net ever took such glancing fishes, nor did the net of a constellation's shape ever enclose more vibrating Pleiades.



CLOUD

During a part of the year London does not see the clouds. Not to see the clear sky might seem her chief loss, but that is shared by the rest of England, and is, besides, but a slight privation. Not to see the clear sky is, elsewhere, to see the cloud. But not so in London. You may go for a week or two at a time, even though you hold your head up as you walk, and even though you have windows that really open, and yet you shall see no cloud, or but a single edge, the fragment of a form.

Guillotine windows never wholly open, but are filled with a doubled glass towards the sky when you open them towards the street. They are, therefore, a sure sign that for all the years when no other windows were used in London, nobody there cared much for the sky, or even knew so much as whether there were a sky.

But the privation of cloud is indeed a graver loss than the world knows. Terrestrial scenery is much, but it is not all. Men go in search of it; but the celestial scenery journeys to them. It goes its way round the world. It has no nation, it costs no weariness, it knows no bonds. The terrestrial scenery—the tourist's—is a prisoner compared with this. The tourist's scenery moves indeed, but only like Wordsworth's maiden, with earth's diurnal course; it is made as fast as its own graves. And for its changes it depends upon the mobility of the skies. The mere green flushing of its own sap makes only the least of its varieties; for the greater it must wait upon the visits of the light. Spring and autumn are inconsiderable events in a landscape compared with the shadows of a cloud.

The cloud controls the light, and the mountains on earth appear or fade according to its passage; they wear so simply, from head to foot, the luminous grey or the emphatic purple, as the cloud permits, that their own local colour and their own local season are lost and cease, effaced before the all-important mood of the cloud.

The sea has no mood except that of the sky and of its winds. It is the cloud that, holding the sun's rays in a sheaf as a giant holds a handful of spears, strikes the horizon, touches the extreme edge with a delicate revelation of light, or suddenly puts it out and makes the foreground shine.

Every one knows the manifest work of the cloud when it descends and partakes in the landscape obviously, lies half-way across the mountain slope, stoops to rain heavily upon the lake, and blots out part of the view by the rough method of standing in front of it. But its greatest things are done from its own place, aloft. Thence does it distribute the sun.

Thence does it lock away between the hills and valleys more mysteries than a poet conceals, but, like him, not by interception. Thence it writes out and cancels all the tracery of Monte Rosa, or lets the pencils of the sun renew them. Thence, hiding nothing, and yet making dark, it sheds deep colour upon the forest land of Sussex, so that, seen from the hills, all the country is divided between grave blue and graver sunlight.

And all this is but its influence, its secondary work upon the world. Its own beauty is unaltered when it has no earthly beauty to improve. It is always great: above the street, above the suburbs, above the gas-works and the stucco, above the faces of painted white houses—the painted surfaces that have been devised as the only things able to vulgarise light, as they catch it and reflect it grotesquely from their importunate gloss. This is to be well seen on a sunny evening in Regent Street.

Even here the cloud is not so victorious as when it towers above some little landscape of rather paltry interest—a conventional river heavy with water, gardens with their little evergreens, walks, and shrubberies; and thick trees impervious to the light, touched, as the novelists always have it, with "autumn tints." High over these rises, in the enormous scale of the scenery of clouds, what no man expected—an heroic sky. Few of the things that were ever done upon earth are great enough to be done under such a heaven. It was surely designed for other days. It is for an epic world. Your eyes sweep a thousand miles of cloud. What are the distances of earth to these, and what are the distances of the clear and cloudless sky? The very horizons of the landscape are near, for the round world dips so soon; and the distances of the mere clear sky are unmeasured—you rest upon nothing until you come to a star, and the star itself is immeasurable.

But in the sky of "sunny Alps" of clouds the sight goes farther, with conscious flight, than it could ever have journeyed otherwise. Man would not have known distance veritably without the clouds. There are mountains indeed, precipices and deeps, to which those of the earth are pigmy. Yet the sky-heights, being so far off, are not overpowering by disproportion, like some futile building fatuously made too big for the human measure. The cloud in its majestic place composes with a little Perugino tree. For you stand or stray in the futile building, while the cloud is no mansion for man, and out of reach of his limitations.

The cloud, moreover, controls the sun, not merely by keeping the custody of his rays, but by becoming the counsellor of his temper. The cloud veils an angry sun, or, more terribly, lets fly an angry ray, suddenly bright upon tree and tower, with iron-grey storm for a background. Or when anger had but threatened, the cloud reveals him, gentle beyond hope. It makes peace, constantly, just before sunset.

It is in the confidence of the winds, and wears their colours. There is a heavenly game, on south-west wind days, when the clouds are bowled by a breeze from behind the evening. They are round and brilliant, and come leaping up from the horizon for hours. This is a frolic and haphazard sky.

All unlike this is the sky that has a centre, and stands composed about it. As the clouds marshalled the earthly mountains, so the clouds in turn are now ranged. The tops of all the celestial Andes aloft are swept at once by a single ray, warmed with a single colour. Promontory after league-long promontory of a stiller Mediterranean in the sky is called out of mist and grey by the same finger. The cloudland is very great, but a sunbeam makes all its nations and continents sudden with light.

All this is for the untravelled. All the winds bring him this scenery. It is only in London, for part of the autumn and part of the winter, that the unnatural smoke-fog comes between. And for many and many a day no London eye can see the horizon, or the first threat of the cloud like a man's hand. There never was a great painter who had not exquisite horizons, and if Corot and Crome were right, the Londoner loses a great thing.

He loses the coming of the cloud, and when it is high in air he loses its shape. A cloud-lover is not content to see a snowy and rosy head piling into the top of the heavens; he wants to see the base and the altitude. The perspective of a cloud is a great part of its design—whether it lies so that you can look along the immense horizontal distances of its floor, or whether it rears so upright a pillar that you look up its mountain steeps in the sky as you look at the rising heights of a mountain that stands, with you, on the earth.

The cloud has a name suggesting darkness; nevertheless, it is not merely the guardian of the sun's rays and their director. It is the sun's treasurer; it holds the light that the world has lost. We talk of sunshine and moonshine, but not of cloud-shine, which is yet one of the illuminations of our skies. A shining cloud is one of the most majestic of all secondary lights. If the reflecting moon is the bride, this is the friend of the bridegroom.

Needless to say, the cloud of a thunderous summer is the most beautiful of all. It has spaces of a grey for which there is no name, and no other cloud looks over at a vanishing sun from such heights of blue air. The shower-cloud, too, with its thin edges, comes across the sky with so influential a flight that no ship going out to sea can be better worth watching. The dullest thing perhaps in the London streets is that people take their rain there without knowing anything of the cloud that drops it. It is merely rain, and means wetness. The shower-cloud there has limits of time, but no limits of form, and no history whatever. It has not come from the clear edge of the plain to the south, and will not shoulder anon the hill to the north. The rain, for this city, hardly comes or goes; it does but begin and stop. No one looks after it on the path of its retreat.



SHADOWS

Another good reason that we ought to leave blank, unvexed, and unencumbered with paper patterns the ceiling and walls of a simple house is that the plain surface may be visited by the unique designs of shadows. The opportunity is so fine a thing that it ought oftener to be offered to the light and to yonder handful of long sedges and rushes in a vase. Their slender grey design of shadows upon white walls is better than a tedious, trivial, or anxious device from the shop.

The shadow has all intricacies of perspective simply translated into line and intersecting curve, and pictorially presented to the eyes, not to the mind. The shadow knows nothing except its flat designs. It is single; it draws a decoration that was never seen before, and will never be seen again, and that, untouched, varies with the journey of the sun, shifts the interrelation of a score of delicate lines at the mere passing of time, though all the room be motionless. Why will design insist upon its importunate immortality? Wiser is the drama, and wiser the dance, that do not pause upon an attitude. But these walk with passion or pleasure, while the shadow walks with the earth. It alters as the hours wheel.

Moreover, while the habit of your sunward thoughts is still flowing southward, after the winter and the spring, it surprises you in the sudden gleam of a north-westering sun. It decks a new wall; it is shed by a late sunset through a window unvisited for a year past; it betrays the flitting of the sun into unwonted skies—a sun that takes the midsummer world in the rear, and shows his head at a sally-porte, and is about to alight on an unused horizon. So does the grey drawing, with which you have allowed the sun and your pot of rushes to adorn your room, play the stealthy game of the year.

You need not stint yourself of shadows, for an occasion. It needs but four candles to make a hanging Oriental bell play the most buoyant jugglery overhead. Two lamps make of one palm-branch a symmetrical countercharge of shadows, and here two palm-branches close with one another in shadow, their arches flowing together, and their paler greys darkening. It is hard to believe that there are many to prefer a "repeating pattern."

It must be granted to them that a grey day robs of their decoration the walls that should be sprinkled with shadows. Let, then, a plaque or a picture be kept for hanging on shadowless clays. To dress a room once for all, and to give it no more heed, is to neglect the units of the days.

Shadows within doors are yet only messages from that world of shadows which is the landscape of sunshine. Facing a May sun you see little except an infinite number of shadows. Atoms of shadow—be the day bright enough—compose the very air through which you see the light. The trees show you a shadow for every leaf, and the poplars are sprinkled upon the shining sky with little shadows that look translucent. The liveliness of every shadow is that some light is reflected into it; shade and shine have been entangled as though by some wild wind through their million molecules.

The coolness and the dark of night are interlocked with the unclouded sun. Turn sunward from the north, and shadows come to life, and are themselves the life, the action, and the transparence of their day.

To eyes tired and retired all day within lowered blinds, the light looks still and changeless. So many squares of sunshine abide for so many hours, and when the sun has circled away they pass and are extinguished. Him who lies alone there the outer world touches less by this long sunshine than by the haste and passage of a shadow. Although there may be no tree to stand between his window and the south, and although no noonday wind may blow a branch of roses across the blind, shadows and their life will be carried across by a brilliant bird.

To the sick man a cloud-shadow is nothing but an eclipse; he cannot see its shape, its color, its approach, or its flight. It does but darken his window as it darkens the day, and is gone again; he does not see it pluck and snatch the sun. But the flying bird shows him wings. What flash of light could be more bright for him than such a flash of darkness?

It is the pulse of life, where all change had seemed to be charmed. If he had seen the bird itself he would have seen less—the bird's shadow was a message from the sun.

There are two separated flights for the fancy to follow, the flight of the bird in the air, and the flight of its shadow on earth. This goes across the window blind, across the wood, where it is astray for a while in the shades; it dips into the valley, growing vaguer and larger, runs, quicker than the wind, uphill, smaller and darker on the soft and dry grass, and rushes to meet its bird when the bird swoops to a branch and clings.

In the great bird country of the north-eastern littoral of England, about Holy Island and the basaltic rocks, the shadows of the high birds are the movement and the pulse of the solitude. Where there are no woods to make a shade, the sun suffers the brilliant eclipse of flocks of pearl-white sea birds, or of the solitary creature driving on the wind. Theirs is always a surprise of flight. The clouds go one way, but the birds go all ways: in from the sea or out, across the sands, inland to high northern fields, where the crops are late by a month. They fly so high that though they have the shadow of the sun under their wings, they have the light of the earth there also. The waves and the coast shine up to them, and they fly between lights.

Black flocks and white they gather their delicate shadows up, "swift as dreams," at the end of their flight into the clefts, platforms, and ledges of harbourless rocks dominating the North Sea. They subside by degrees, with lessening and shortening volleys of wings and cries until there comes the general shadow of night wherewith the little shadows close, complete.

The evening is the shadow of another flight. All the birds have traced wild and innumerable paths across the mid-May earth; their shadows have fled all day faster than her streams, and have overtaken all the movement of her wingless creatures. But now it is the flight of the very earth that carries her clasped shadow from the sun.



THE SEVENTEENTH CENTURY

All Englishmen know the name of Lucy Hutchinson; and of her calling and election to the most wifely of all wifehoods—that of a soldier's wife—history has made her countrymen aware. Inasmuch as Colonel Hutchinson was a political soldier, moreover, she is something more than his biographer—his historian. And she convinces her reader that her Puritan principles kept abreast of her affections. There is no self-abandonment; she is not precipitate; keeps her own footing; wife of a soldier as she is, would not have armed him without her own previous indignation against the enemy. She is a soldier at his orders, but she had warily and freely chosen her captain.

Briefly, and with the dignity that the language of her day kept unmarred for her use, she relates her own childhood and youth. She was a child such as those serious times desired that a child should be; that is, she was as slightly a child, and for as brief a time, as might be. Childhood, as an age of progress, was not to be delayed, as an age of imperfection was to be improved, as an age of inability was not to be exposed except when precocity distinguished it. It must at any rate be shortened. Lucy Apsley, at four years old, read English perfectly, and was "carried to sermons, and could remember and repeat them exactly." "At seven she had eight tutors in several qualities." She outstripped her brothers in Latin, albeit they were at school and she had no teacher except her father's chaplain, who, poor gentleman, was "a pitiful dull fellow." She was not companionable. Her many friends were indulged with "babies" (that is, dolls) and these she pulled to pieces. She exhorted the maids, she owned, "much." But she also heard much of their love stories, and acquired a taste for sonnets.

It was a sonnet, and indeed one of her own writing, that brought about her acquaintance with Mr. Hutchinson. The sonnet was read to him, and discussed amongst his friends, with guesses at the authorship; for a young woman did not, in that world, write a sonnet without a feint of hiding its origin. One gentleman believed a woman had made it. Another said, if so, there were but two women capable of making it; but he owned, later, that he said "two" out of civility (very good civility of a kind that is not now practised) to a lady who chanced to be present; but that he knew well there was but one; and he named her. From her future husband Lucy Apsley received that praise of exceptions wherewith women are now, and always will be, praised: "Mr. Hutchinson," she says, "fancying something of rationality in the sonnet beyond the customary reach of a she-wit, could scarcely believe it was a woman's."

He sought her acquaintance, and they were married. Her treasured conscience did not prevent her from noting the jealousy of her young friends. A generous mind, perhaps, would rather itself suffer jealousy than be quick in suspecting, or complacent in causing, or precise in setting it down. But Mrs. Hutchinson doubtless offered up the envy of her companions in homage to her Puritan lover's splendour. His austerity did not hinder him from wearing his "fine, thick-set head of hair" in long locks that were an offence to many of his own sect, but, she says, "a great ornament to him." But for herself she has some dissimulated vanities. She was negligent of dress, and when, after much waiting and many devices, her suitor first saw her, she was "not ugly in a careless riding-habit." As for him, "in spite of all her indifference, she was surprised (she writes) with some unusual liking in her soul when she saw this gentleman, who had hair, eyes, shape, and countenance enough to beget love in any one." He married her as soon as she could leave her chamber, when she was so deformed by small-pox that "the priest and all that saw her were affrighted to look at her; but God recompensed his justice and constancy by restoring her."

The following are some of the admirable sentences that prove Lucy Hutchinson a woman of letters in a far more serious sense than our own time uses. One phrase has a Stevenson-like character, a kind of gesture of language; this is where she praises her husband's "handsome management of love." {1} She thus prefaces her description of her honoured lord: "If my treacherous memory have not lost the dearest treasure that ever I committed to its trust—." She boasts of her country in lofty phrase: "God hath, as it were, enclosed a people here, out of the waste common of the world." And again of her husband: "It will be as hard to say which was the predominant virtue in him as which is so in its own nature." "He had made up his accounts with life and death, and fixed his purpose to entertain both honourably." "The heat of his youth a little inclined him to the passion of anger, and the goodness of his nature to those of love and grief; but reason was never dethroned by them, but continued governor and moderator of his soul."

She describes sweetly certain three damsels who had "conceived a kindness" for her lord, their susceptibility, their willingness, their "admirable tempting beauty," and "such excellent good-nature as would have thawed a rock of ice"; but she adds no less beautifully, "It was not his time to love." In her widowhood she remembered that she had been commanded "not to grieve at the common rate of women"; and this is the lovely phrase of her grief: "As his shadow, she waited on him everywhere, till he was taken to that region of light which admits of none, and then she vanished into nothing."

She has an invincible anger against the enemies of her husband and of the cause. The fevers, "little less than plagues," that were common in that age carry them off exemplarily by families at a time. An adversary is "the devil's exquisite solicitor." All Royalists are of "the wicked faction." She suspected his warders of poisoning Colonel Hutchinson in the prison wherein he died. The keeper had given him, under pretence of kindness, a bottle of excellent wine, and the two gentlemen who drank of it died within four months. A poison of strange operation! "We must leave it to the great day, when all crimes, how secret soever, will be made manifest, whether they added poison to all their other iniquity, whereby they certainly murdered this guiltless servant of God." When he was near death, she adds, "a gentlewoman of the Castle came up and asked him how he did. He told her, Incomparably well, and full of faith."

On the subject of politics, Mrs. Hutchinson writes, it must be owned, platitudes; but all are simple, and some are stated with dignity. Her power, her integrity, her tenderness, her pomp, the liberal and public interests of her life, her good breeding, her education, her exquisite diction, are such as may well make a reader ask how and why the literature of England declined upon the vulgarity, ignorance, cowardice, foolishness, that became "feminine" in the estimation of a later age; that is, in the character of women succeeding her, and in the estimation of men succeeding her lord. The noble graces of Lucy Hutchinson, I say, may well make us marvel at the downfall following—at Goldsmith's invention of the women of "The Vicar or Wakefield" in one age, and at Thackeray's invention of the women of "Esmond" in another.

Mrs. Hutchinson has little leisure for much praise of the natural beauty of sky and landscape, but now and then in her work there appears an abiding sense of the pleasantness of the rural world—in her day an implicit feeling rather than an explicit. "The happiness of the soil and air contribute all things that are necessary to the use or delight of man's life." "He had an opportunity of conversing with her in those pleasant walks which, at the sweet season of the spring, invited all the neighbouring inhabitants to seek their joys." And she describes a dream whereof the scene was in the green fields of Southwark. What an England was hers! And what an English! A memorable vintage of our literature and speech was granted in her day; we owe much to those who—as she did—gathered it in.



MRS. DINGLEY

We cannot do her honour by her Christian name. {2} All we have to call her by more tenderly is the mere D, the D that ties her to Stella, with whom she made the two-in-one whom Swift loved "better a thousand times than life, as hope saved." MD, without full stops, Swift writes it eight times in a line for the pleasure of writing it. "MD sometimes means Stella alone," says one of many editors. "The letters were written nominally to Stella and Mrs. Dingley," says another, "but it does not require to be said that it was really for Stella's sake alone that they were penned." Not so. "MD" never stands for Stella alone. And the editor does not yet live who shall persuade one honest reader, against the word of Swift, that Swift loved Stella only, with an ordinary love, and not, by a most delicate exception, Stella and Dingley, so joined that they make the "she" and "her" of every letter. And this shall be a paper of reparation to Mrs. Dingley.

No one else in literary history has been so defrauded of her honours. In love "to divide is not to take away," as Shelley says; and Dingley's half of the tender things said to MD is equal to any whole, and takes nothing from the whole of Stella's half. But the sentimentalist has fought against Mrs. Dingley from the outset. He has disliked her, shirked her, misconceived her, and effaced her. Sly sentimentalist—he finds her irksome. Through one of his most modern representatives he has but lately called her a "chaperon." A chaperon!

MD was not a sentimentalist. Stella was not so, though she has been pressed into that character; D certainly was not, and has in this respect been spared by the chronicler; and MD together were "saucy charming MD," "saucy little, pretty, dear rogues," "little monkeys mine," "little mischievous girls," "nautinautinautidear girls," "brats," "huzzies both," "impudence and saucy-face," "saucy noses," "my dearest lives and delights," "dear little young women," "good dallars, not crying dallars" (which means "girls"), "ten thousand times dearest MD," and so forth in a hundred repetitions. They are, every now and then, "poor MD," but obviously not because of their own complaining. Swift called them so because they were mortal; and he, like all great souls, lived and loved, conscious every day of the price, which is death.

The two were joined by love, not without solemnity, though man, with his summary and wholesale ready-made sentiment, has thus obstinately put them asunder. No wholesale sentiment can do otherwise than foolishly play havoc with such a relation. To Swift it was the most secluded thing in the world. "I am weary of friends, and friendships are all monsters, except MD's;" "I ought to read these letters I write after I have done. But I hope it does not puzzle little Dingley to read, for I think I mend: but methinks," he adds, "when I write plain, I do not know how, but we are not alone, all the world can see us. A bad scrawl is so snug; it looks like PMD." Again: "I do not like women so much as I did. MD, you must know, are not women." "God Almighty preserve you both and make us happy together." "I say Amen with all my heart and vitals, that we may never be asunder ten days together while poor Presto lives." "Farewell, dearest beloved MD, and love poor, poor Presto, who has not had one happy day since he left you, as hope saved."

With them—with her—he hid himself in the world, at Court, at the bar of St. James's coffee-house, whither he went on the Irish mail-day, and was "in pain except he saw MD's little handwriting." He hid with them in the long labours of these exquisite letters every night and morning. If no letter came, he comforted himself with thinking that "he had it yet to be happy with." And the world has agreed to hide under its own manifold and lachrymose blunders the grace and singularity—the distinction—of this sweet romance. "Little, sequestered pleasure-house"—it seemed as though "the many could not miss it," but not even the few have found it.

It is part of the scheme of the sympathetic historian that Stella should be the victim of hope deferred, watching for letters from Swift. But day and night Presto complains of the scantiness of MD's little letters; he waits upon "her" will: "I shall make a sort of journal, and when it is full I will send it whether MD writes or not; and so that will be pretty." "Naughty girls that will not write to a body!" "I wish you were whipped for forgetting to send. Go, be far enough, negligent baggages." "You, Mistress Stella, shall write your share, and then comes Dingley altogether, and then Stella a little crumb at the end; and then conclude with something handsome and genteel, as 'your most humble cumdumble.'" But Scott and Macaulay and Thackeray are all exceedingly sorry for Stella.

Swift is most charming when he is feigning to complain of his task: "Here is such a stir and bustle with this little MD of ours; I must be writing every night; O Lord, O Lord!" "I must go write idle things, and twittle twattle." "These saucy jades take up so much of my time with writing to them in the morning." Is it not a stealthy wrong done upon Mrs. Dingley that she should be stripped of all these ornaments to her name and memory? When Swift tells a woman in a letter that there he is "writing in bed, like a tiger," she should go gay in the eyes of all generations.

They will not let Stella go gay, because of sentiment; and they will not let Mrs. Dingley go gay, because of sentiment for Stella. Marry come up! Why did not the historians assign all the tender passages (taken very seriously) to Stella, and let Dingley have the jokes, then? That would have been no ill share for Dingley. But no, forsooth, Dingley is allowed nothing.

There are passages, nevertheless, which can hardly be taken from her. For now and then Swift parts his dear MD. When he does so he invariably drops those initials and writes "Stella" or "Ppt" for the one, and "D" or "Dingley" for the other. There is no exception to this anywhere. He is anxious about Stella's "little eyes," and about her health generally; whereas Dingley is strong. Poor Ppt, he thinks, will not catch the "new fever," because she is not well; "but why should D escape it, pray?" And Mrs. Dingley is rebuked for her tale of a journey from Dublin to Wexford. "I doubt, Madam Dingley, you are apt to lie in your travels, though not so bad as Stella; she tells thumpers." Stella is often reproved for her spelling, and Mrs. Dingley writes much the better hand. But she is a puzzle-headed woman, like another. "What do you mean by my fourth letter, Madam Dinglibus? Does not Stella say you had my fifth, goody Blunder?" "Now, Mistress Dingley, are you not an impudent slut to except a letter next packet? Unreasonable baggage! No, little Dingley, I am always in bed by twelve, and I take great care of myself." "You are a pretending slut, indeed, with your 'fourth' and 'fifth' in the margin, and your 'journal' and everything. O Lord, never saw the like, we shall never have done." "I never saw such a letter, so saucy, so journalish, so everything." Swift is insistently grateful for their inquiries for his health. He pauses seriously to thank them in the midst of his prattle. Both women—MD—are rallied on their politics: "I have a fancy that Ppt is a Tory, I fancy she looks like one, and D a sort of trimmer."

But it is for Dingley separately that Swift endured a wild bird in his lodgings. His man Patrick had got one to take over to her in Ireland. "He keeps it in a closet, where it makes a terrible litter; but I say nothing; I am as tame as a clout."

Forgotten Dingley, happy in this, has not had to endure the ignominy, in a hundred essays, to be retrospectively offered to Swift as an unclaimed wife; so far so good. But two hundred years is long for her to have gone stripped of so radiant a glory as is hers by right. "Better, thanks to MD's prayers," wrote the immortal man who loved her, in a private fragment of a journal, never meant for Dingley's eyes, nor for Ppt's, nor for any human eyes; and the rogue Stella has for two centuries stolen all the credit of those prayers, and all the thanks of that pious benediction.



PRUE

Through the long history of human relations, which is the history of the life of our race, there sounds at intervals the clamour of a single voice which has not the tone of oratory, but asks, answers, interrupts itself, interrupts—what else? Whatever else it interrupts is silence; there are pauses, but no answers. There is the jest without the laugh, and again the laugh without the jest. And this is because the letters written by Madame de Sevigne were all saved, and not many written to her; because Swift burnt the letters that were the dearest things in life to him, while "MD" both made a treasury of his; and because Prue kept all the letters which Steele wrote to her from their marriage-day onwards, and Steele kept none of hers.

In Swift's case the silence is full of echoes; that is to say, his letters repeat the phrases of Stella's and Dingley's, to play with them, flout them, and toss them back against the two silenced voices. He never lets the word of these two women fall to the ground; and when they have but blundered with it, and aimed it wide, and sent it weakly, he will catch it, and play you twenty delicate and expert juggling pranks with it as he sends it back into their innocent faces. So we have something of MD's letters in the "journal," and this in the only form in which we desire them, to tell the truth; for when Swift gravely saves us some specimens of Stella's wit, after her death, as she spoke them, and not as he mimicked them, they make a sorry show.

In many correspondences, where one voice remains and the other is gone, the retort is enough for two. It is as when, the other day, the half of a pretty quarrel between nurse and child came down from an upper floor to the ears of a mother who decided that she need not interfere. The voice of the undaunted child it was that was audible alone, and it replied, "I'm not; you are"; and anon, "I'll tell yours." Nothing was really missing there.

But Steele's letters to Prue, his wife, are no such simple matter. The turn we shall give them depends upon the unheard tone whereto they reply. And there is room for conjecture. It has pleased the more modern of the many spirits of banter to supply Prue's eternal silence with the voice of a scold. It is painful to me to complain of Thackeray; but see what a figure he makes of Prue in "Esmond." It is, says the nineteenth-century humourist, in defence against the pursuit of a jealous, exacting, neglected, or evaded wife that poor Dick Steele sends those little notes of excuse: "Dearest Being on earth, pardon me if you do not see me till eleven o'clock, having met a schoolfellow from India"; "My dear, dear wife, I write to let you know I do not come home to dinner, being obliged to attend some business abroad, of which I shall give you an account (when I see you in the evening), as becomes your dutiful and obedient husband"; "Dear Prue, I cannot come home to dinner. I languish for your welfare"; "I stay here in order to get Tonson to discount a bill for me, and shall dine with him to that end"; and so forth. Once only does Steele really afford the recent humourist the suggestion that is apparently always so welcome. It is when he writes that he is invited to supper to Mr. Boyle's, and adds: "Dear Prue, do not send after me, for I shall be ridiculous." But even this is to be read not ungracefully by a well-graced reader. Prue was young and unused to the world. Her husband, by the way, had been already married; and his greater age makes his constant deference all the more charming.

But with this one exception, Steele's little notes, kept by his wife while she lived, and treasured after her death by her daughter and his, are no record of the watchings and dodgings of a London farce. It is worth while to remember that Steele's dinner, which it was so often difficult to eat at home, was a thing of midday, and therefore of mid- business. But that is a detail. What is desirable is that a reasonable degree of sweetness should be attributed to Prue; for it is no more than just. To her Steele wrote in a dedication: "How often has your tenderness removed pain from my aching head, how often anguish from my afflicted heart. If there are such beings as guardian angels, they are thus employed. I cannot believe one of them to be more good in inclination, or more charming in form, than my wife."

True, this was for the public; but not so were these daily notes; and these carry to her his assurance that she is "the beautifullest object in the world. I know no happiness in this life in any degree comparable to the pleasure I have in your person and society." "But indeed, though you have every perfection, you have an extravagant fault, which almost frustrates the good in you to me; and that is, that you do not love to dress, to appear, to shine out, even at my request, and to make me proud of you, or rather to indulge the pride I have that you are mine." The correction of the phrase is finely considerate.

Prue cannot have been a dull wife, for this last compliment is a reply, full of polite alacrity, to a letter from her asking for a little flattery. How assiduously, and with what a civilized absence of uncouthness, of shame-facedness, and of slang of the mind, with what simplicity, alertness, and finish, does he step out at her invitation, and perform! She wanted a compliment, though they had been long married then, and he immediately turned it. This was no dowdy Prue.

Her request, by the way, which he repeats in obeying it, is one of the few instances of the other side of the correspondence—one of the few direct echoes of that one of the two voices which is silent.

The ceremony of the letters and the deferent method of address and signature are never dropped in this most intimate of letter-writing. It is not a little depressing to think that in this very form and state is supposed, by the modern reader, to lurk the stealthiness of the husband of farce, the "rogue." One does not like the word. Is it not clownish to apply it with intention to the husband of Prue? He did not pay, he was always in difficulties, he hid from bailiffs, he did many other things that tarnish honour, more or less, and things for which he had to beg Prue's special pardon; but yet he is not a fit subject for the unhandsome incredulity which is proud to be always at hand with an ironic commentary on such letters as his.