number against whom she offends, in the editor’s opinion,

"A people is but the attempt of many to rise to the completer life of one." (`A Soul's Tragedy'.)

Only the man who supplies new feeling fresh from God, quickens and regenerates the race, and sets it on the King's highway from which it has wandered into by-ways -- not the man of mere intellect, of unkindled soul, that supplies only stark-naked thought. Through the former, "God stooping shows sufficient of His light for those i' the dark to rise by." (`R. and B., Pompilia'.) In him men discern "the dawn of the next nature, the new man whose will they venture in the place of theirs, and whom they trust to find them out new ways to the new heights which yet he only sees." (`Luria'.) It is by reaching towards, and doing fealty to, the greater spirit which attracts and absorbs their own, that, "trace by trace old memories reappear, old truth returns, their slow thought does its work, and all's re-known." (`Luria'.)

"Some existence like a pact And protest against Chaos, . . .

. . . The fullest effluence of the finest mind, All in degree, no way diverse in kind From minds above it, minds which, more or less Lofty or low, move seeking to impress Themselves on somewhat; but one mind has climbed Step after step, by just ascent sublimed. Thought is the soul of act, and, stage by stage, Is soul from body still to disengage, As tending to a freedom which rejects Such help, and incorporeally affects The world, producing deeds but not by deeds, Swaying, in others, frames itself exceeds, Assigning them the simpler tasks it used To patiently perform till Song produced Acts, by thoughts only, for the mind: divest Mind of e'en Thought, and, lo, God's unexpressed Will dawns above us!" (`Sordello'.)

A dangerous tendency of civilization is that towards crystallization -- towards hardened, inflexible conventionalisms which "refuse the soul its way".

Such crystallization, such conventionalisms, yield only to the dissolving power of the spiritual warmth of life-full personalities.

The quickening, regenerating power of personality is everywhere exhibited in Browning's poetry. It is emphasized in `Luria', and in the Monologues of the Canon Caponsacchi and Pompilia, in the `Ring and the Book'; it shines out, or glints forth, in `Colombe's Birthday', in `Saul', in `Sordello', and in all the Love poems. I would say, en passant, that Love is always treated by Browning as a SPIRITUAL claim; while DUTY may be only a worldly one. SEE especially the poem entitled `Bifurcation'. In `Balaustion's Adventure: including a transcipt from Euripides', the regenerating power of personality may be said to be the leavening idea, which the poet has introduced into the Greek play. It is entirely absent in the original. It baptizes, so to speak, the Greek play, and converts it into a Christian poem. It is the "new truth" of the poet's `Christmas Eve'.

After the mourning friends have spoken their words of consolation to the bereaved husband, the last word being, "Dead, thy wife -- living, the love she left", Admetos "turned on the comfort, with no tears, this time. HE WAS BEGINNING TO BE LIKE HIS WIFE. I told you of that pressure to the point, word slow pursuing word in monotone, Alkestis spoke with; so Admetos, now, solemnly bore the burden of the truth. And as the voice of him grew, gathered strength, and groaned on, and persisted to the end, we felt how deep had been descent in grief, and WITH WHAT CHANGE HE CAME UP NOW TO LIGHT, and left behind such littleness as tears."