Modern Essays Part 15

if lay-brother Peter were so silly as to abuse, or play tricks with, the good gift.

I have never had many experiences of real "home-brewed," but two which I had were pleasing. There was much home-brewing in East Anglia at the time I lived there, and I once got the village carpenter to give me some of his own manufacture. It was as good light ale as I ever wish to drink (many times better than the wretched stuff that Dora has foisted on us), and he told me that, counting in every expense for material, cost and wear of plant, etc., it came to about a penny[G] a quart. The other was very different. The late Lord de Tabley--better or at least longer known as Mr. Leicester Warren--once gave a dinner at the Athenaeum at which I was present, and had up from his Cheshire cellars some of the old ale for which that county is said to be famous, to make flip after dinner.

It was shunned by most of the pusillanimous guests, but not by me, and it was excellent. But I should like to have tried it unflipped.[H]

I never drank mum, which all know from The Antiquary, some from "The Ryme of Sir Lancelot Bogle," and some again from the notice which Mr.

Gladstone's love of Scott (may it plead for him!) gave it once in some Budget debate, I think. It is said to be brewed of wheat, which is not in its favor (wheat was meant to be eaten, not drunk) and very bitter, which is. Nearly all bitter drinks are good. The only time I ever drank "spruce" beer I did not like it. The comeliest of black malts is, of course, that n.o.ble liquor called of Guinness. Here at least I think England cannot match Ireland, for our stouts are, as a rule, too sweet and "clammy." But there used to be in the country districts a sort of light porter which was one of the most refreshing liquids conceivable for hot weather. I have drunk it in Yorkshire at the foot of Roseberry Topping, out of big stone bottles like champagne magnums. But that was nearly sixty years ago. Genuine lager beer is no more to be boycotted than genuine hock, though, by the way, the best that I ever drank (it was at the good town of King's Lynn) was Low not High Dutch in origin.

It was so good that I wrote to the shippers at Rotterdam to see if I could get some sent to Leith, but the usual difficulties in establishing connection between wholesale dealers and individual buyers prevented this. It was, however, something of a consolation to read the delightful name, "our top-and-bottom-fermentation beer," in which the manufacturer's letter, in very sound English for the most part, spoke of it. English lager I must say I have never liked; perhaps I have been unlucky in my specimens. And good as Scotch strong beer is, I cannot say that the lighter and medium kinds are very good in Scotland. In fact, in Edinburgh I used to import beer of this kind from Lincolnshire,[I] where there is no mistake about it. My own private opinion is that John Barleycorn, north of Tweed, says: "I am for whisky, and not for ale."

"Cider and perry," says Burton, "are windy drinks"; yet he observes that the inhabitants of certain shires in England (he does not, I am sorry to say, mention Devon) of Normandy in France, and of Guipuzcoa in Spain, "are no whit offended by them." I have never liked perry on the few occasions on which I have tasted it; perhaps because its taste has always reminded me of the smell of some stuff that my nurse used to put on my hair when I was small. But I certainly have been no whit offended by cider, either in divers English shires, including very specially those which Burton does not include, Devon, Dorset, and Somerset, or in Normandy. The Guipuzcoan variety I have, unfortunately, had no opportunity of tasting. Besides, perry seems to me to be an abuse of that excellent creature the pear, whereas cider-apples furnish one of the most cogent arguments to prove that Providence had the production of alcoholic liquors directly in its eye. They are good for nothing else whatever, and they are excellent good for that. I think I like the weak ciders, such as those of the west and the Normandy, better than the stronger ones,[J] and draught cider much better than bottled. That of Norfolk, which has been much commended of late, I have never tasted; but I have had both Western and West-Midland cider in my cellar, often in bottle and once or twice in cask. It is a pity that the liquor--extremely agreeable to the taste, one of the most thirst-quenching to be anywhere found, of no overpowering alcoholic strength as a rule, and almost sovereign for gout--is not to be drunk without caution, and sometimes has to be given up altogether from other medical aspects. Qualified with brandy--a mixture which was first imparted to me at a roadside inn by a very amiable Dorsetshire farmer whom I met while walking from Sherborne to Blandford in my first Oxford "long"--it is capital: and cider-cup who knoweth not? If there be any such, let him not wait longer than to-morrow before establishing knowledge. As for the pure juice of the apple, four gallons a day per man used to be the harvest allowance in Somerset when I was a boy. It is refreshing only to think of it now.

Of mead or metheglin, the third indigenous liquor of Southern Britain, I know little. Indeed, I should have known nothing at all of it had it not been that the parish-clerk and s.e.xton of the Cambridgeshire village where I lived, and the caretaker of a vinery which I rented, was a bee-keeper and mead-maker. He gave me some once. I did not care much for it. It was like a sweet weak beer, with, of course, the special honey flavor. But I should imagine that it was susceptible of a great many different modes of preparation, and it is obvious, considering what it is made of, that it could be brewed of almost any strength. Old literary notices generally speak of it as strong.

A FREE MAN'S WORSHIP

_By_ BERTRAND RUSSELL

"A Free Man's Worship" was written in 1902; it was republished by Mr. Russell in 1918 in his volume _Mysticism and Logic_. It is interesting to note carefully Mr. Russell's views in this fine essay in connection with the fact that he was imprisoned by the British Government as a pacifist during the War.

Much of Mr. Russell's writing, in mathematical and philosophical fields, is above the head of the desultory reader; but so stimulating a paper as this one should not be neglected by the moderately inquisitive amateur.

Bertrand Russell was born in 1872, studied at Trinity College, Cambridge, and is widely known as a thinker of uncompromising liberalism.

To Dr. Faustus in his study Mephistopheles told the history of the Creation, saying:

"The endless praises of the choirs of angels had begun to grow wearisome; for, after all, did he not deserve their praise? Had he not given them endless joy? Would it not be more amusing to obtain undeserved praise, to be worshiped by beings whom he tortured? He smiled inwardly, and resolved that the great drama should be performed.

"For countless ages the hot nebula whirled aimlessly through s.p.a.ce. At length it began to take shape, the central ma.s.s threw off planets, the planets cooled, boiling seas and burning mountains heaved and tossed, from black ma.s.ses of cloud hot sheets of rain deluged the barely solid crust. And now the first germ of life grew in the depths of the ocean, and developed rapidly in the fructifying warmth into vast forest trees, huge ferns springing from the damp mould, sea monsters breeding, fighting, devouring, and pa.s.sing away. And from the monsters, as the play unfolded itself, Man was born, with the power of thought, the knowledge of good and evil, and the cruel thirst for worship. And Man saw that all is pa.s.sing in this mad, monstrous world, that all is struggling to s.n.a.t.c.h, at any cost, a few brief moments of life before Death's inexorable decree. And Man said: 'There is a hidden purpose, could we but fathom it, and the purpose is good; for we must reverence something, and in the visible world there is nothing worthy of reverence.' And Man stood aside from the struggle, resolving that G.o.d intended harmony to come out of chaos by human efforts. And when he followed the instincts which G.o.d had transmitted to him from his ancestry of beasts of prey, he called it Sin, and asked G.o.d to forgive him. But he doubted whether he could be justly forgiven, until he invented a divine Plan by which G.o.d's wrath was to have been appeased.

And seeing the present was bad, he made it yet worse, that thereby the future might be better. And he gave G.o.d thanks for the strength that enabled him to forgo even the joys that were possible. And G.o.d smiled; and when he saw that Man had become perfect in renunciation and worship, he sent another sun through the sky, which crashed into Man's sun; and all returned again to nebula.

"'Yes,' he murmured, 'it was a good play; I will have it performed again.'"

Such, in outline, but even more purposeless, more void of meaning, is the world which Science presents for our belief. Amid such a world, if anywhere, our ideals henceforward must find a home. That Man is the product of causes which had no prevision of the end they were achieving; that his origin, his growth, his hopes and fears, his loves and his beliefs, are but the outcome of accidental collocations of atoms; that no fire, no heroism, no intensity of thought and feeling, can preserve an individual life beyond the grave; that all the labors of the ages, all the devotion, all the inspiration, all the noonday brightness of human genius, are destined to extinction in the vast death of the solar system, and that the whole temple of Man's achievement must inevitably be buried beneath the debris of a universe in ruins--all these things, if not quite beyond dispute, are yet so nearly certain, that no philosophy which rejects them can hope to stand. Only within the scaffolding of these truths, only on the firm foundation of unyielding despair, can the soul's habitation henceforth be safely built.

How, in such an alien and inhuman world, can so powerless a creature as Man preserve his aspirations untarnished? A strange mystery it is that Nature, omnipotent but blind, in the revolutions of her secular hurryings through the abysses of s.p.a.ce, has brought forth at last a child, subject still to her power, but gifted with sight, with knowledge of good and evil, with the capacity of judging all the works of his unthinking Mother. In spite of Death, the mark and seal of the parental control, Man is yet free, during his brief years, to examine, to criticize, to know, and in imagination to create. To him alone, in the world with which he is acquainted, this freedom belongs; and in this lies his superiority to the resistless forces that control his outward life.

The savage, like ourselves, feels the oppression of his impotence before the powers of Nature; but having in himself nothing that he respects more than Power, he is willing to prostrate himself before his G.o.ds, without inquiring whether they are worthy of his worship. Pathetic and very terrible is the long history of cruelty and torture, of degradation and human sacrifice, endured in the hope of placating the jealous G.o.ds: surely, the trembling believer thinks, when what is most precious has been freely given, their l.u.s.t for blood must be appeased, and more will not be required. The religion of Moloch--as such creeds may be generically called--is in essence the cringing submission of the slave, who dare not, even in his heart, allow the thought that his master deserves no adulation. Since the independence of ideals is not yet acknowledged, Power may be freely worshiped, and receive an unlimited respect, despite its wanton infliction of pain.

But gradually, as morality grows bolder, the claim of the ideal world begins to be felt; and worship, if it is not to cease, must be given to G.o.ds of another kind than those created by the savage. Some, though they feel the demands of the ideal, will still consciously reject them, still urging that naked Power is worthy of worship. Such is the att.i.tude inculcated in G.o.d's answer to Job out of the whirlwind: the divine power and knowledge are paraded, but of the divine goodness there is no hint.

Such also is the att.i.tude of those who, in our own day, base their morality upon the struggle for survival, maintaining that the survivors are necessarily the fittest. But others, not content with an answer so repugnant to the moral sense, will adopt the position which we have become accustomed to regard as specially religious, maintaining that, in some hidden manner, the world of fact is really harmonious with the world of ideals. Thus Man creates G.o.d, all-powerful and all-good, the mystic unity of what is and what should be.

But the world of fact, after all, is not good; and, in submitting our judgment to it, there is an element of slavishness from which our thoughts must be purged. For in all things it is well to exalt the dignity of Man, by freeing him as far as possible from the tyranny of non-human Power. When we have realized that Power is largely bad, that man, with his knowledge of good and evil, is but a helpless atom in a world which has no such knowledge, the choice is again presented to us: Shall we worship Force, or shall we worship Goodness? Shall our G.o.d exist and be evil, or shall he be recognized as the creation of our own conscience?

The answer to this question is very momentous, and affects profoundly our whole morality. The worship of Force, to which Carlyle and Nietzsche and the creed of Militarism have accustomed us, is the result of failure to maintain our own ideals against a hostile universe: it is itself a prostrate submission to evil, a sacrifice of our best to Moloch. If strength indeed is to be respected, let us respect rather the strength of those who refuse that false "recognition of facts" which fails to recognize that facts are often bad. Let us admit that, in the world we know there are many things that would be better otherwise, and that the ideals to which we do and must adhere are not realized in the realm of matter. Let us preserve our respect for truth, for beauty, for the ideal of perfection which life does not permit us to attain, though none of these things meet with the approval of the unconscious universe. If Power is bad, as it seems to be, let us reject it from our hearts. In this lies Man's true freedom: in determination to worship only the G.o.d created by our own love of the good, to respect only the heaven which inspires the insight of our best moments. In action, in desire, we must submit perpetually to the tyranny of outside forces; but in thought, in aspiration, we are free, free from our fellow-men, free from the petty planet on which our bodies impotently crawl, free even, while we live, from the tyranny of death. Let us learn, then, that energy of faith which enables us to live constantly in the vision of the good; and let us descend, in action, into the world of fact, with that vision always before us.

When first the opposition of fact and ideal grows fully visible, a spirit of fiery revolt, of fierce hatred of the G.o.ds, seems necessary to the a.s.sertion of freedom. To defy with Promethean constancy a hostile universe, to keep its evil always in view, always actively hated, to refuse no pain that the malice of Power can invent, appears to be the duty of all who will not bow before the inevitable. But indignation is still a bondage, for it compels our thoughts to be occupied with an evil world; and in the fierceness of desire from which rebellion springs there is a kind of self-a.s.sertion which it is necessary for the wise to overcome. Indignation is a submission of our thoughts, but not of our desires; the Stoic freedom in which wisdom consists is found in the submission of our desires, but not of our thoughts. From the submission of our desires springs the virtue of resignation; from the freedom of our thoughts springs the whole world of art and philosophy, and the vision of beauty by which, at last, we half reconquer the reluctant world. But the vision of beauty is possible only to unfettered contemplation, to thoughts not weighted by the load of eager wishes; and thus Freedom comes only to those who no longer ask of life that it shall yield them any of those personal goods that are subject to the mutations of Time.

Although the necessity of renunciation is evidence of the existence of evil, yet Christianity, in preaching it, has shown a wisdom exceeding that of the Promethean philosophy of rebellion. It must be admitted that, of the things we desire, some, though they prove impossible, are yet real goods; others, however, as ardently longed for, do not form part of a fully purified ideal. The belief that what must be renounced is bad, though sometimes false, is far less often false than untamed pa.s.sion supposes; and the creed of religion, by providing a reason for proving that it is never false, has been the means of purifying our hopes by the discovery of many austere truths.

But there is in resignation a further good element: even real goods, when they are unattainable, ought not to be fretfully desired. To every man comes, sooner or later, the great renunciation. For the young, there is nothing unattainable; a good thing desired with the whole force of a pa.s.sionate will, and yet impossible, is to them not credible. Yet, by death, by illness, by poverty, or by the voice of duty, we must learn, each one of us, that the world was not made for us, and that, however beautiful may be the things we crave for, Fate may nevertheless forbid them. It is the part of courage, when misfortune comes, to bear without repining the ruin of our hopes, to turn away our thoughts from vain regrets. This degree of submission to Power is not only just and right: it is the very gate of wisdom.

But pa.s.sive renunciation is not the whole wisdom; for not by renunciation alone can we build a temple for the worship of our own ideals. Haunting foreshadowings of the temple appear in the realm of imagination, in music, in architecture, in the untroubled kingdom of reason, and in the golden sunset magic of lyrics, where beauty shines and glows, remote from the touch of sorrow, remote from the fear of change, remote from the failures and disenchantments of the world of fact. In the contemplation of these things the vision of heaven will shape itself in our hearts, giving at once a touchstone to judge the world about us, and an inspiration by which to fashion to our needs whatever is not incapable of serving as a stone in the sacred temple.

Except for those rare spirits that are born without sin, there is a cavern of darkness to be traversed before that temple can be entered.

The gate of the cavern is despair, and its floor is paved with the gravestones of abandoned hopes. There Self must die; there the eagerness, the greed of untamed desire must be slain, for only so can the soul be freed from the empire of Fate. But out of the cavern the Gate of Renunciation leads again to the daylight of wisdom, by whose radiance a new insight, a new joy, a new tenderness, shine forth to gladden the pilgrim's heart.

When, without the bitterness of impotent rebellion, we have learnt both to resign ourselves to the outward rule of Fate and to recognize that the non-human world is unworthy of our worship, it becomes possible at last so to transform and refashion the unconscious universe, so to trans.m.u.te it in the crucible of imagination, that a new image of shining gold replaces the old idol of clay. In all the multiform facts of the world--in the visual shapes of trees and mountains and clouds, in the events of the life of man, even in the very omnipotence of Death--the insight of creative idealism can find the reflection of a beauty which its own thoughts first made. In this way mind a.s.serts its subtle mastery over the thoughtless forces of Nature. The more evil the material with which it deals, the more thwarting to untrained desire, the greater is its achievement in inducing the reluctant rock to yield up its hidden treasures, the prouder its victory in compelling the opposing forces to swell the pageant of its triumph. Of all the arts, Tragedy is the proudest, the most triumphant; for it builds its shining citadel in the very center of the enemy's country, on the very summit of his highest mountain; from its impregnable watch-towers, his camps and a.r.s.enals, his columns and forts, are all revealed; within its walls the free life continues, while the legions of Death and Pain and Despair, and all the servile captains of tyrant Fate, afford the burghers of that dauntless city new spectacles of beauty. Happy those sacred ramparts, thrice happy the dwellers on that all-seeing eminence. Honor to those brave warriors who, through countless ages of warfare, have preserved for us the priceless heritage of liberty, and have kept undefiled by sacrilegious invaders the home of the unsubdued.

But the beauty of Tragedy does but make visible a quality which, in more or less obvious shapes, is present always and everywhere in life. In the spectacle of Death, in the endurance of intolerable pain, and in the irrevocableness of a vanished past, there is a sacredness, an overpowering awe, a feeling of the vastness, the depth, the inexhaustible mystery of existence, in which, as by some strange marriage of pain, the sufferer is bound to the world by bonds of sorrow.

In these moments of insight, we lose all eagerness of temporary desire, all struggling and striving for petty ends, all care for the little trivial things that, to a superficial view, make up the common life of day by day; we see, surrounding the narrow raft illumined by the flickering light of human comradeship, the dark ocean on whose rolling waves we toss for a brief hour; from the great night without, a chill blast breaks in upon our refuge; all the loneliness of humanity amid hostile forces is concentrated upon the individual soul, which must struggle alone, with what of courage it can command, against the whole weight of a universe that cares nothing for its hopes and fears.

Victory, in this struggle with the powers of darkness, is the true baptism into the glorious company of heroes, the true initiation into the overmastering beauty of human existence. From that awful encounter of the soul with the outer world, renunciation, wisdom, and charity are born; and with their birth a new life begins. To take into the inmost shrine of the soul the irresistible forces whose puppets we seem to be--Death and change, the irrevocableness of the past, and the powerlessness of man before the blind hurry of the universe from vanity to vanity--to feel these things and know them is to conquer them.

This is the reason why the Past has such magical power. The beauty of its motionless and silent pictures is like the enchanted purity of late autumn, when the leaves, though one breath would make them fall, still glow against the sky in golden glory. The Past does not change or strive; like Duncan, after life's fitful fever it sleeps well; what was eager and grasping, what was petty and transitory, has faded away, the things that were beautiful and eternal shine out of it like stars in the night. Its beauty, to a soul not worthy of it, is unendurable; but to a soul which has conquered Fate it is the key of religion.

The life of Man, viewed outwardly, is but a small thing in comparison with the forces of Nature. The slave is doomed to worship Time and Fate and Death, because they are greater than anything he finds in himself, and because all his thoughts are of things which they devour. But, great as they are, to think of them greatly, to feel their pa.s.sionless splendor, is greater still. And such thought makes us free men; we no longer bow before the inevitable in Oriental subjection, but we absorb it, and make it a part of ourselves. To abandon the struggle for private happiness, to expel all eagerness of temporary desire, to burn with pa.s.sion for eternal things--this is emanc.i.p.ation, and this is the free man's worship. And this liberation is effected by a contemplation of Fate; for Fate itself is subdued by the mind which leaves nothing to be purged by the purifying fire of Time.

United with his fellow-men by the strongest of all ties, the tie of a common doom, the free man finds that a new vision is with him always, shedding over every daily task the light of love. The life of Man is a long march through the night, surrounded by invisible foes, tortured by weariness and pain, towards a goal that few can hope to reach, and where none may tarry long. One by one, as they march, our comrades vanish from our sight, seized by the silent orders of omnipotent Death. Very brief is the time in which we can help them, in which their happiness or misery is decided. Be it ours to shed sunshine on their path, to lighten their sorrows by the balm of sympathy, to give them the pure joy of a never-tiring affection, to strengthen failing courage, to instil faith in hours of despair. Let us not weigh in grudging scales their merits and demerits, but let us think only of their need--of the sorrows, the difficulties, perhaps the blindnesses, that make the misery of their lives; let us remember that they are fellow-sufferers in the same darkness, actors in the same tragedy with ourselves. And so, when their day is over, when their good and their evil have become eternal by the immortality of the past, be it ours to feel that, where they suffered, where they failed, no deed of ours was the cause; but wherever a spark of the divine fire kindled in their hearts, we were ready with encouragement, with sympathy, with brave words in which high courage glowed.

Brief and powerless is Man's life; on him and all his race the slow, sure doom falls pitiless and dark. Blind to good and evil, reckless of destruction, omnipotent matter rolls on its relentless way; for Man, condemned to-day to lose his dearest, to-morrow himself to pa.s.s through the gate of darkness, it remains only to cherish, ere yet the blow falls, the lofty thoughts that enn.o.ble his little day; disdaining the coward terrors of the slave of Fate, to worship at the shrine that his own hands have built; undismayed by the empire of chance, to preserve a mind free from the wanton tyranny that rules his outward life; proudly defiant of the irresistible forces that tolerate, for a moment, his knowledge and his condemnation, to sustain alone, a weary but unyielding Atlas, the world that his own ideals have fashioned despite the trampling march of unconscious power.

SOME HISTORIANS

By PHILIP GUEDALLA

Philip Guedalla, born 1889, is a London barrister and at the present time an Independent Liberal candidate for the House of Commons. He has written excellent light verse and parodies, and a textbook on European history, 1715-1815. His most conspicuous achievement so far is the brilliant volume _Supers and Supermen_, from which my selection is taken.

_Supers and Supermen_ is a collection of historical and political portraits and skits. It is mercilessly and gloriously humorous.

Those who can always follow the wit and irony that Guedalla knows how to conceal in a cunningly turned phrase, will find the book a prodigious delight. He has an unerring eye for the absurd; his paradoxes, when pondered, have a way of proving excellent truth.

(Truth is sometimes like the furniture in Through the Looking Gla.s.s, which could only be reached by resolutely walking away from it.)

Ten years ago Mr. Guedalla was considered the most continuously and insolently brilliant undergraduate of the Oxford of that day. The charm and vigor of his ironical wit have not lessened since his fellow-undergraduates strove to convince themselves that no man could be as clever as "P. G." seemed to be. When Mr. Guedalla "holds the mirror up to Nietzsche" or "gives thanks that Britons never never will be Slavs," or dynasticizes Henry James into three reigns: "James I, James II, and the Old Pretender;" or when he speaks of "the cheerful clatter of Sir James Barrie's cans as he went round with the milk of human kindness," there will be some who will sigh; but there will also (I hope) be many who will forgive the bravado for the quicksilver wit.

It was Quintillian or Mr. Max Beerbohm who said, "History repeats itself: historians repeat each other." The saying is full of the mellow wisdom of either writer, and stamped with the peculiar veracity of the Silver Age of Roman or British epigram. One might have added, if the aphorist had stayed for an answer, that history is rather interesting when it repeats itself: historians are not. In France, which is an enlightened country enjoying the benefits of the Revolution and a public examination in rhetoric, historians are expected to write in a single and cla.s.sical style of French. The result is sometimes a rather irritating uniformity; it is one long Taine that has no turning, and any quotation may be attributed with safety to Guizot, because _la nuit tous les chats sont gris_. But in England, which is a free country, the restrictions natural to ignorant (and immoral) foreigners are put off by the rough island race, and history is written in a dialect which is not curable by education, and cannot (it would seem) be prevented by injunction.

Historians' English is not a style; it is an industrial disease. The thing is probably scheduled in the Workmen's Compensation Act, and the publisher may be required upon notice of the attack to make a suitable payment to the writer's dependants. The workers in this dangerous trade are required to adopt (like Mahomet's coffin) a detached standpoint--that is, to write as if they took no interest in the subject. Since it is not considered good form for a graduate of less than sixty years' standing to write upon any period that is either familiar or interesting, this feeling is easily acquired, and the resulting narrations present the dreary impartiality of the Recording Angel without that completeness which is the sole attraction of his style. Wilde complained of Mr. Hall Caine that he wrote at the top of his voice; but a modern historian, when he is really detached, writes like some one talking in the next room, and few writers have equaled the legal precision of c.o.xe's observation that the Turks "sawed the Archbishop and the Commandant in half, and committed other grave violations of international law."

Having purged his mind of all unsteadying interest in the subject, the young historian should adopt a moral code of more than Malthusian severity, which may be learned from any American writer of the last century upon the Renaissance or the decadence of Spain. This manner, which is especially necessary in pa.s.sages dealing with character, will lend to his work the grave dignity that is requisite for translation into Latin prose, that supreme test of an historian's style. It will be his misfortune to meet upon the byways of history the oddest and most abnormal persons, and he should keep by him (unless he wishes to forfeit his Fellowship) some convenient formula by which he may indicate at once the enormity of the subject and the disapproval of the writer. The writings of Lord Macaulay will furnish him at need with the necessary facility in lightning characterization. It was the practice of Cicero to label his contemporaries without distinction as "heavy men," and the characters of history are easily divisible into "far-seeing statesmen"

and "reckless libertines." It may be objected that although it is sufficient for the purposes of contemporary caricature to represent Mr.