That was a true and high position. Humanity was first, Nature second in Browning's poetry, but both were linked together in a noble marriage; and at that time he wrote his best poetry.

The second thing this chronological treatment of his Nature-poetry shows, is that his interest in human nature pushed out his love of Nature, gradually at first, but afterwards more swiftly, till Nature became almost non-existent in his poetry. With that his work sank down into intellectual or ethical exercises, in which poetry decayed.

It shows, thirdly, how the love of Nature, returning, but returning with diminished power, entered again into his love of human nature, and renewed the passion of his poetry, its singing, and its health. But reconciliations of this kind do not bring back all the ancient affection and happiness. Nature and humanity never lived together in his poetry in as vital a harmony as before, nor was the work done on them as good as it was of old. A broken marriage is not repaired by an apparent condonation. Nature and humanity, though both now dwelt in him, kept separate rooms. Their home-life was destroyed. Browning had been drawn away by a Fifine of humanity. He never succeeded in living happily again with Elvire; and while our intellectual interest in his work remained, our poetic interest in it lessened. We read it for mental and ethical entertainment, not for ideal joy.

No; if poetry is to be perfectly written; if the art is to be brought to its noblest height; if it is to continue to lift the hearts of men into the realm where perfection lives; if it is to glow, an unwearied

fire, in the world; the love of Nature must be justly mingled in it with the love of humanity. The love of humanity must be first, the love of Nature second, but they must not be divorced. When they are, when the love of Nature forms the only subject, or when the love of Man forms the only subject, poetry decays and dies.

CHAPTER IV

BROWNING'S THEORY OF HUMAN LIFE

PAULINE AND PARACELSUS

O isolate Browning's view of Nature, and to leave it behind us, seemed advisable before speaking of his work as a poet of mankind. We can now enter freely on that which is most distinctive, most excellent in his work- his human poetry; and the first thing that meets us and in his very first poems, is his special view of human nature, and of human life, and of the relation of both to God. It marks his originality that this view was entirely his own. Ancient thoughts of course are to be found in it, but his combination of them is original amongst the English poets. It marks his genius that he wrought out this conception while he was yet so young. It is partly shaped in Pauline; it is fully set forth in Paracelsus. And it marks his consistency of mind that he never changed it. I do not think he ever added to it or developed it. It satisfied him when he was a youth, and when he was an old man. We have already seen it clearly expressed in the Prologue to Asolando.

That theory needs to be outlined, for till it is understood Browning's poetry cannot be understood

or loved as fully as we should desire to love it. It exists in Pauline, but all its elements are in solution; uncombined, but waiting the electric flash which will mix them, in due proportions, into a composite substance, having a lucid form, and capable of being used. That flash was sent through the confused elements of Pauline, and the result was Paracelsus.

I will state the theory first, and then, lightly passing through Pauline and Paracelsus, re-tell it. It is fitting to apologise for the repetition which this method of treatment will naturally cause; but, considering that the theory underlies every drama and poem that he wrote during sixty years, such repetition does not seem unnecessary. There are many who do not easily grasp it, or do not grasp it at all, and they may be grateful. As to those who do understand it, they will be happy in their anger with any explanation of what they know so well.

He asks what is the secret of the world: "of man and man's true purpose, path, and fate." He proposes to understand "God and his works and all God's intercourse with the human soul."

But

We are here, he thinks, to grow enough to be able to take our part in another life or lives. we are surrounded by limitations which baffle and retard our growth. That is miserable, but not so much as we think; for the failures these limitations cause prevent us - and this is a main point in Browning's view - from being content with our condition on the earth. There is that within us which is always endeavouring to transcend those limitations, and which believes in their final dispersal. This aspiration rises to something higher

than any possible actual on earth. It is never worn out; it is the divine in us; and when it seems to decay, God renews it by spiritual influences from without and within, coming to us from Nature as seen by us, from humanity as felt by us, and from himself who dwells in us.

But then, unless we find out and submit to those limitations, and work within them, life is useless, so far as any life is useless. But while we work within them, we see beyond them an illimitable land, and thirst for it. This battle between the dire necessity of working in chains and longing for freedom, between the infinite destiny of the soul and the baffling of its effort to realise its infinitude on earth, makes the storm and misery of life. We may try to escape that tempest and sorrow by determining to think, feel, and act only within our limitations, to be content with them as Goethe said; but if we do, we are worse off than before. We have thrown away our divine destiny. If we take this world and are satisfied with it, cease to aspire, beyond our limits, to full perfection in God; if our soul should ever say, "I want no more; what I have here- the pleasure, fame, knowledge, beauty, or love of this world—is all I need or care for," then we are indeed lost. That is the last damnation. The worst failure, the deepest misery, is better than contentment with the success of earth; and seen in this light, the failures and misery of earth are actually good things, the cause of a chastened joy. They open to us the larger light. They suggest, and in Browning's belief they proved, that this life is but the threshold of an infinite life, that our true life is beyond, that there