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Before entering upon a discussion of Browning's poetry it will be of interest to note briefly some of the more striking general characteristics of the English literature contemporary with his work. From Pauline to Asolando is over half a century, but as a central and especially significant portion of Browning's career we may take the three decades from 1841, when he began the Bells and Pomegranates series, to 1869, when The Ring and the Book appeared, for these years include all of his dramas and most of the poetry on which his fame rests. A survey of this period at once reveals the predominance of fiction. Within these years come nearly all the novels of Charles Dickens, of William Makepeace Thackeray, of Charlotte Brontë, of Wilkie Collins, of Charles Kingsley, of Mrs. Gaskell, of Anthony Trollope, of George Macdonald, of Charles Reade, much of the work of Bulwer Lytton, all the novels of George Eliot except Middlemarch and Daniel Deronda, and the earliest of George Meredith's books. This is a notable showing. No previous period in English literature had presented anything like so wide a range in fiction or had brought forward so large a number of novels of the first rank. These years were equally rich in essays, including much of Carlyle's work, all of Macaulay's except the early "Essay on Milton," the religious polemics of Frederick Dennison Maurice and John Henry Newman, nearly all of Ruskin's discussions of art and social history, most of Leigh Hunt's literary criticism, and Matthew Arnold's important early critical essays. This, too, is a notable showing. But if we turn to the two realms in which Browning excelled, poetry and drama, we find different conditions. During the central period of his career, there was, aside from his own work, not a single important drama published. The theaters were prosperous, but they brought out only old plays or new ones of inferior rank. In poetry, too, if we set aside the great names of Tennyson and Browning, the period was neither rich nor varied. During Browning's first great productive period, 1841–46, the only other poems of note were Tennyson's two volumes in 1842. In the nine years from 1846 to Men and Women in 1855, the chief poems were Tennyson's The Princess, In Memoriam, and Maud, for though Wordsworth's Prelude was one of the greatest publications of the mid-century, it was written years before, and can hardly be counted as belonging to this era. There are, during the decade, many poems of secondary rank, the most important of them being Mrs. Browning's Sonnets from the Portuguese and Aurora Leigh, but besides Tennyson and Browning, the only poet of high rank is Matthew Arnold, whose slender volumes voice the doubts and difficulties of the age as Browning's poems voice its optimism. In the fourteen years between Men and Women and The Ring and the Book poets of a new kind appear; William Morris's Defense of Guinevere, The Life and Death of Jason and The Earthly Paradise, and Swinburne's early poems are alien to the work of Browning in form, subject-matter, and ideals. The fact is, the more definitely we try to place Browning in his literary environment the more distinctly do we perceive that he was sui generis among his contemporaries. He combined in striking fashion the intensity of the poet and the strong social sense of the prose writer.

It seems also wise to glance at the outset at a few of the main criticisms that have been made on Browning's poetry, for the result of his marked originality is that no poet of the time has been so greatly praised and blamed.

A natural first topic is his really famous "obscurity." This obscurity is variously ascribed to a diction unduly learned, or almost unintelligibly colloquial, or grotesquely inventive; to figures of speech drawn from sources too unfamiliar or elaborated to the point of confusion; to sentences complicated by startling inversions, by double parentheses, by broken constructions, or by a grammatical structure defying analysis. It would be quite possible to illustrate each of these points from Browning's works, and it cannot be denied that his poetry is sometimes needlessly and inexcusably hard reading. But in reality the difficulties in his poems come less from stylistic defects than from the subject matter. What Mr. Chesterton calls Browning's love for "the holes and corners of history," leads him to the use of much unfamiliar detail. A large part of the difficulty in reading Sordello arises from the fact that all Browning's accumulated knowledge of medieval Italy is there poured forth in an allusive, taken-for-granted manner, till even the practiced reader turns away perplexed and overwhelmed. So, too, "Old Pictures in Florence," "Pictor Ignotus," and "Fra Lippo Lippi" assume on the part of the reader a minute familiarity with early Florentine art. Occasionally the poems demand an exceptional technical knowledge of some sort, as in "Abt Vogler," where only a trained musician can fully understand the terminology. Many even of the minor poems belong to realms of thought and experience so remote that only by distinct effort do we transport ourselves thither. It would, for instance, be absurd to call "Two in the Campagna" difficult in form or phrasing, yet it narrates an experience intelligible only to those who have loved deeply but have found in the very heart of that love a baffling sense of inevitable personal isolation. Sometimes the difficulty arises from the extreme subtlety of the thought. "Evelyn Hope," the simplest of poems in expression, presents novel and elusive ideas. Mr. Chesterton ingeniously ascribes Browning's obscurity to "intellectual humility," to an assumption that his readers were in possession of a native endowment and an acquired intellectual wealth on a par with his own; but the defense seems rather forced. Mrs. Browning gave one of the best brief analyses of Mr. Browning's obscurity. He had been attacked as being "misty" and she wrote to him, "You never are misty, not even in 'Sordello'—never vague. Your graver cuts deep, sharp lines, always—and there is an extra distinctness in your images and thoughts, from the midst of which, crossing each other infinitely, the general significance seems to escape." But the classic defense of Browning from this point of view may be found in Swinburne's Introduction to Chapman's Poems:

"The difficulty found by many in certain of Mr. Browning's works arises from a quality the very reverse of that which produces obscurity, properly so-called. Obscurity is the natural product of turbid forces and confused ideas; of a feeble and clouded or of a vigorous but unfixed and chaotic intellect. … Now if there is any great quality more perceptible than another in Mr. Browning's intellect it is his decisive and incisive faculty of thought, his sureness and intensity of perception, his rapid and trenchant resolution of aim. … The very essence of Mr. Browning's aim and method, as exhibited in the ripest fruits of his intelligence, is such as implies above all other things the possession of a quality the very opposite of obscurity—a faculty of spiritual illumination rapid and intense and subtle as lightning, which brings to bear upon its object by way of direct and vivid illustration every symbol and every detail on which its light is flashed in passing." Browning has himself a word to say on this topic. He wrote to a friend:

"I can have little doubt that my writing has been in the main too hard for many I should have been pleased to communicate with; but I never designedly tried to puzzle people as some of my critics have supposed. On the other hand, I never pretended to offer such literature as should be a substitute for a cigar or a game at dominoes to an idle man. So, perhaps, on the whole, I get my deserts, and something over—not a crowd but a few I value more."

A second charge not infrequently brought against Browning's verse is that it is harsh, and at times even ugly. This charge, like that of obscurity, cannot be wholly denied. The harshness results from incorrect rhymes, from irregular movement of the verse, or from difficult combinations of vowels and consonants. No reader of Browning's poems can fail to have been impressed by his intellectual agility in matching odd rhymes. In dash and originality his rhymes out-rank even those in Butler's Hudibras and Lowell's Fable for Critics. We find in Pacchiarotto, for instance, many rhymes of the gayest, most freakish, most grotesque character—"monkey, one key," "prelude, hell-hued," "stubborn, cub-born," "was hard, hazard," all occur in a single stanza. An example of exceptional facility in rhyming is found in "Through the Metidja," where, without repetition of words and without forcing of the sense thirty-six words rhyme with "ride." It cannot be denied that this remarkable facility led Browning occasionally into the use of odd rhymes in poems where no light or comic effect was intended; but a detailed study of his rhymes[7] shows that the proportion of incorrect rhymes is really small, that the grotesque rhymes are more striking than numerous, and that they are usually in places where they are dramatically appropriate. His use of harsh words and sound-blendings is also often to be justified on the ground of their appropriateness to the idea. Compare, for instance, the flowing, easy words, the musical linking of sounds, in the first stanza of "Love Among the Ruins" with the harsh words, harshly combined, in the twelfth and thirteenth stanzas of "Childe Roland." Both effects are artistic because each sort of combination is in response to the nature of the thought. It is true that sometimes, perhaps not infrequently, the verse is rugged or uncouth where the sense does not call for such form, and there are lines that not only remind us of De Quincey's dictum that certain words should be "boiled before they are eaten," but which have no metrical flow at all; they defy any sort of scansion and read like rough prose. But a poet has a right of appeal to the sum of his manifest excellencies rather than to his defects, and if we take Browning's best work we find a harmony of movement superior in musical effect to a more technically regular meter. In many poems the meter is indissolubly fused with the pictures, the ideas, the events. Take, for instance, "The Pied Piper of Hamelin," where the hurry-skurry of the verse is in complete harmony with the quaint, rapid tale. The hoof-beats of galloping horses is heard all through "How They Brought the Good News from Ghent to Aix." The slow march, the stately chant, are rhythmically present throughout "A Grammarian's Funeral." In "The Flight of the Duchess" the change from the rough servitor's narrative to the incantation of the gypsy-queen is as exquisitely marked in the metrical movement and in the rhymes as it is in the diction and tone of thought. Many other examples might be cited. Mr. Brinton, who has made a detailed and competent study of Browning's verse, gives his final opinion in these words: "In the volumes of Browning I maintain that we find so many instances of profound insight into verbal harmonies, such singular strength of poetic grouping, and such a marvelous grasp of the rhythmic properties of the English language that we must assign to him a rank second to no English poet of this century."[8]

A third charge brought against Browning's art is that he makes all his characters talk "Browningese"; that is, that he endows all of them with the power to use such words and sentences and thought processes as are natural to him and to him only. Mr. Stedman in emphasizing this characteristic of the poet says of Pippa Passes: "The usual fault is present—the characters, whether students, peasants, or soldiers, all talk like sages; Pippa reasons like a Paracelsus in pantalettes." It is, of course, obvious at the first glance that there is a lack of verisimilitude in Pippa's rich and beautiful soliloquies. Certainly no fourteen-year-old mill girl could so describe a sunrise, or play so brilliantly with a sunbeam in a water-basin, or outline so cleverly the stories of the happiest four in Asolo. The same is true of Phene's long speech to Jules; no untutored girl brought up in degradation, could present such thoughts in such words. When we analyze Browning's way of presenting a character, however, we find that the lack of verisimilitude is usually external and has to do chiefly with expression. Browning works on the fundamental assumption that he has a poetic right to make all sorts of people articulate. He lends his mind out in the service of their thoughts and feelings. He makes people reveal themselves by putting into words their elusive, dim, tangled, and even unrecognized motives and hopes and joys and despairs. He sums up in the speeches all the potentialities of the situation. All the significance latent in the type of character and environment is somehow heightened and symbolized. All this is put in his own highly individual diction. Yet it can hardly be said that he violates poetic realism in the deeper sense, for he never puts a halo around a situation, never goes counter to its potentialities. Instead he strikes fire from it. He shows what is actually in the situation, but at white heat and laid bare to its center. When this method has once been recognized, discomfort on the score of lack of verisimilitude practically disappears, and the reader yields himself to the joy of the rich, subtle, and stimulating analysis.

We may now turn to a consideration of the subject-matter and the main ideas of Browning's poetry. From whatever point of view we regard his work, we find that ultimately the emphasis rests on the same great central fact, the supremacy of his interest in human nature. This dominating interest is shown, for instance, by a study of his treatment of physical nature. To be sure, no one can read his poems without recognizing the truth that his use of natural facts is distinctive in kind and very stimulating. A mere reference to the pictures of the sky in Pippa Passes, the vivid descriptions of fruits and flowers in "An Englishman in Italy," the remarkable studies of small animal life in "Saul" and "Caliban upon Setebos," of birds in "Home-Thoughts, from Abroad," of insects in the first part of Paracelsus and in many later poems, suffices to show that in mature life he did not lose the keenness of observation and interest characteristic of his youth. Yet it is also evident that his use of nature by way of direct description, or even as illustrative material, is far less in amount than that of other notable nineteenth century poets. He cares much less for "the river's line, the mountains round it and the sky above" than for the "figures of man, woman, and child these are frame to." Where nature is drawn upon, it is almost invariably in complete subordination to some human interest, and its literary form is almost always that of casual mention, background, or similitude, and the first of these is the most frequent. Furthermore, nearly all these passages are a mere statement of observed fact without comment or interpretation. There is one great passage in Paracelsus where the joy of God in the act of creation is depicted; there are occasional references to the delight of man in the external world; and now and then, as in "By the Fireside," man and nature are intimately fused; but such conceptions rarely occur. In Browning's poetry the boundary lines between man and nature are clearly marked. In Paracelsus he definitely protests against man's way of reading his own moods into nature, and of attributing to her his own qualities and emotions. He also always accounts man, if he has truly entered into his spiritual heritage, as consciously superior to nature. The troubadour Eglamour, in Sordello, says that man shrinks to naught if matched with a quiet sea or sky, but Browning calls that Eglamour's "false thought." To Browning, nature was to be studied, enjoyed, and used, but it was not as to Keats a realm of enchantment; or as to Wordsworth the realm where alone the divine and the human could pass the boundaries of sense and meet; or as to Matthew Arnold a refuge from pain and disillusionment. Browning regards the world about him more in the sane, unsentimental, straightforward, intelligible way of Chaucer or of Shakespeare. The mystical elements in Wordsworth's feeling for nature were foreign to Browning's mind. An instructive comparison might be made between Wordsworth's "Ode on Intimations of Immortality" and Browning's "Prologue to Asolando." The poems have the same starting point. Each one attributes sadness to the poet's old age, and each gives as a cause of the sadness the inevitable fading of the glory with which all nature was invested to the eye of his youth. But here the resemblance ends. Wordsworth believes that the youthful vision was a divine revelation to be regained when the round of existence should be completed by a return to his immortal home, and on the memory of that vision he founded his faith in a future life. But Browning welcomed the loss of the vision. Objects had been to him "palpably fire-clothed"; but with the loss of "flame" there was a gain in reality. The vision had enthralled and subjugated him; but with the sight of "a naked world" he had become conscious of things as they are, and he rejoiced in a justness of perception that declared what were to him the two great facts of life, the power and beauty of God, and the glory of the human soul. On these, not on nature, he put his stress.

Browning's paramount interest in human nature is further illustrated by his poems on the various arts. Of music, painting, and sculpture he has written with the intimate and minute knowledge of a specialist in each art. He is familiar with implements and materials, with the tricks of the trade, the talk of the studios; but, after all, the art as an art is of much less interest to him than is the worker. The process and even the completed product are in Browning's view important only in so far as they reveal or affect the artist, the musician, the sculptor, or some phase of life. In such poems as "Abt Vogler," "Fra Lippo Lippi," "Andrea del Sarto," we are conscious not so much of music and pictures as of the secret springs of failure, the divine despairs and discontents, the aspirations, the creative ecstasies, of the men who wrought in these realms. Andrea del Sarto's art is not the real theme of the poem bearing his name. It is, rather, his character, of which his art is an expression. The central fact of the poem is the recognition that a soul morally impoverished cannot, even with well-nigh perfect technique, produce great work, while, even with faulty technique, a setting of the soul to grand issues will secure transcendent meanings. So, too, with Abt Vogler. His music is not of the greatest, but our concern is with the musician who, through the completeness of his spiritual absorption in music, is conducted into a realm of experience beyond that of speech or even of articulate thought.

Another distinctly human aspect of art interests Browning, and that is its power to represent and so to recall a vanished civilization. Greek statues, the devotional pictures of the early Florentines, the work of the later Italian realists, stand, in "Old Pictures in Florence," as representatives of the life and thought that produced them. In "A Toccata of Galuppi's" the music revivifies the superficial gaiety, the undertone of fear, in the life of eighteenth century Venice. Highly significant in this connection are the poems in which he traces the evolution of art. Running through "Old Pictures in Florence" and "Fra Lippo Lippi" we find an ordered statement of the chief changes in the ideals of art as Browning saw them. The Greeks, we are told, had produced in sculpture the most beautiful representations of the human body. But if their successors had been content merely to admire this perfect achievement, they would have purchased satisfaction at the price of their own arrested development. Progress came only when, in the dawn of Italian art, men turned from Greek perfection, from the supremely beautiful but limited representations of the human body, to an attempt to paint the invisible, the spiritual side of man's nature. The work of these artists was great because it was not imitative and because it stretched toward an unending and ideal future. But the idealistic and aspiring temper of early Tuscan art had the defects of its qualities. Its spiritual ecstasy once conventionalized and reduced to a formula led to unreality, and, if not to untruth, at least to an unwholesome ignoring of a part of truth. There was, therefore, an inevitable reaction to the naturalism described with such verve and gusto by Fra Lippo Lippi. But this is, after all, social history in terms of art, and to Browning what has happened in painting is of value chiefly as showing concretely what has happened in the mind of man.

From the instances already cited it is apparent that Browning's interest centered, not in abstract or theoretical discussions of human problems, but in the individuals who face the problems. In this point Browning is sharply distinguished from his poetic contemporaries as a class. They felt deeply "all the weary weight of this unintelligible world," so deeply that while they gave much thought to ideals of social amelioration, few of them presented individuals with any dramatic distinctness. Browning stands practically by himself in the nineteenth century as the poet who gives us both the "doubter and the doubt," who is able to join with an impressive statement of the hopes and fears of man, an equally impressive sequence of individual men and women. In this he harks back to the broad inclusiveness of the Elizabethan dramatists. In contemporary literature, his nearest congeners are in fiction, not in poetry.

The great number and variety of Browning's characters can be illustrated in different ways. We might, for instance, note how many nationalities are represented. The personages in "Stafford" and the "Cavalier Tunes" are Englishmen from the time of the Civil War. "Clive" is a true story of the Indian Empire. We have from Italian life the numerous characters in Sordello, "Fra Lippo Lippi," "Pictor Ignotus," "The Bishop Orders His Tomb at St. Praxed's Church," "My Last Duchess," The Ring and the Book, "A Grammarian's Funeral," "Up at a Villa—Down in the City," "In a Gondola," and many more. "Count Gismond" and "Hervé Riel" are French stories. Paracelsus and "Abt Vogler" are of German origin. Balaustion's Adventure, Aristophanes' Apology, "Pheidippides," and "Echetlos" celebrate Greek thought and adventure. Very important poems such as "Saul" and "Rabbi Ben Ezra," have to do with Jewish life. And unlike Shakespeare, who is not concerned with making Julius Cæsar a Roman or Duke Theseus a Greek, Browning brings to the creation of each of these widely divergent characters, a detailed knowledge of the special habits of life and thought of the nation or race concerned. He represents also many kinds of human interest. We find in his poems seekers after knowledge such as Paracelsus, who takes all thought and fact as his domain; or such as the Grammarian, who found Greek particles too wide a realm; or such as the pedant Sibrandus Schafnaburgensis, whose learned rubbish cumbers the land. There are likewise those who grope after the truths of religion from Caliban on his island to the learned physician Karshish and the highly cultured Cleon; those who have the full vision from John to Rabbi Ben Ezra; those who juggle with terms and creeds as does Bishop Blougram; and out and out frauds like Sludge the Medium. The church is represented by many men dissimilar in endowments, tastes, spiritual experiences, and aims. There are Italian prelates of every sort, from the worldly-minded Bishop of St. Praxed's, occupied in death with vain thoughts of lapis-lazuli and pure Latin, to the "soldier-saint," Caponsacchi, who saved Pompilia, and the wise old Pope who pronounced Guido's doom; from the unworthy priest in the Spanish Cloister to the very human, kindly Pope in "The Bean Feast." And from all these it is far down the ages to the evangelical parish priest of The Inn Album, that "purblind honest drudge," who, the deeper to impress his flock, painted heaven dimly but "made hell distinct." There are many artists, many musicians. There are poets from Aprile in Paracelsus, and the troubadours Eglamour and Sordello, to Keats and Shelley. The extremes of social life are given. There are the street-girls in Pippa Passes and there are kings and queens with royal retinues. There are statesmen, and warriors, and seekers after romantic adventure. There are haughty aristocrats of cold and cruel natures, and there are obscure but high-hearted doers of heroic deeds. Browning's dictum, "Study man, man, whatever the issue," led him into a world wider than that known by any other poet of his time, and akin, as has been pointed out, to that of the great writers of fiction. As an observer of human life he was not unlike his poor poet of Valladolid who, with his "scrutinizing hat," went about the streets, absorbed in watching all kinds of people, all sorts of occupations, "scenting the world, looking it full in the face." He chose to set forth "the wants and ways" of actual life. He summed up his work in the "Epilogue to Pacchiarotto":

Man's thoughts and loves and hates!

Earth is my vineyard, these grew there:

From grape of the ground I made or marred

My vintage.

It is further apparent that Browning's characters are never merely types, but must always be reckoned with as individuals. It was his belief that no two beings were ever made similar in head and heart; hence, even where there are external similarities the essential elements are strongly differentiated. Take, for instance, three poems in which the situations are not unlike. In "My Last Duchess," "The Flight of the Duchess," and The Ring and the Book, we have a portrayal of three men of high lineage, but cold, egotistic, cruel, who have married very young and lovely women over whom the custom of the times gives them absolute power. But there the likeness ends. We cannot for a moment class together the polished, aesthetic, well-bred aristocrat of the first poem, the absurd little popinjay of the second, and the "tiger-cat" of the third. Less strongly, but as clearly are the wives differentiated. To the innocent gaiety of heart, the bright, sweet friendliness of the hapless lady in "My Last Duchess" must be added for the lady in "The Flight of the Duchess" a native force of character which, when roused by the call of the gypsy-queen, enables her to break the yoke imposed on her by the Duke and his mother and go forth into a life of adventure, freedom, and love. The delicate, flower-like Pompilia in The Ring and the Book has also power to initiate and carry through a plan of escape, but her incentive is no call to romantic freedom. Her passive endurance changes to active revolt only when motive and energy are supplied by her love for her child. Or take Pippa and Phene in Pippa Passes, two beautiful young girls brought up in dangerous and evil surroundings, but both innately pure. In character and experience they are, however, as unlike as two girls could be. Phene, undeveloped in mind and heart, the easily duped agent of a cruel trick, appeals to us by her slow, incredulous, but eager response to goodness and aspiration, the tremulous opening of her soul to love. But Pippa, with her observant love of nature, her gay, sportive, winsome fancies, her imaginative sympathy with the lives of others, her knowledge of good and evil, her poise, her bright steadiness of soul, carries us into a different and much more highly evolved world of thought and feeling. So we might go through the great assemblage of Browning's characters to find that each one stands out by himself as a person with his own qualities, possibilities, and problems.

In all this portrayal of individuals the emphasis is on things of the mind and heart. In these realms Browning found nothing alien or uninteresting. From point to point his poetry illustrates what he said in his comment on Sordello, "My stress lay on the incidents in the development of a human soul; little else is worth study." In all his poetry environment is of importance only in so far as it is the stuff on which the soul works. It is "the subtle thing called spirit," it is "the soul's world" to which he devotes himself.

It is only from a study of Browning's many characters that we may arrive at a statement of some of the distinguishing features of his philosophy of life. And any such statements must be made with extreme caution because of his dramatic method. He utters this caution himself when he says of his poems, "Their contents are always dramatic in principle, and so many utterances of so many imaginary people." Yet it is possible, by taking the general trend and scope of his work, to make justifiable deductions concerning the dominant ideas in the rich field of his poetry and drama.

In Browning's philosophy of life, words of especial significance are "growth" and "progress." Domizia in Luria says:

How inexhaustibly the spirit grows!

One object, she seemed erewhile born to reach

With her whole energies and die content—

So like a wall at the world's edge is stood,

With naught beyond to live for—is that reached?—

Already are new undreamed energies

Outgrowing under, and extending farther

To a new object.

So, too, John in "A Death in the Desert" sums up his belief in the line,

I say that man was made to grow, not stop.

Growth here and growth hereafter are the essential elements of Browning's creed. And there is no other poet in whom all kinds of thinking and doing are so uniformly tested by their outcome in the growth of the soul. Does joy stimulate to fuller life; does suffering bring out moral qualities; do obstacles develop energy; do sharp temptations become a source of strength and assured soldiership; does knowledge of evil lead to a new exaltation of good; does sin lead to self-knowledge and so to regeneration? Then all these are ministers of grace, for through them the soul has reached greater heights and fuller life. Whatever bids the soul "nor stand nor sit, but go" is to be welcomed. The cost of this growth may be great, but the advances of spirit are represented as worth any sacrifice. The lady in "The Flight of the Duchess" goes from splendor and ease to hardship and obscurity, but she wins freedom of thought and of act and the opportunity to test the qualities of her soul. In Pippa Passes Sebald might have had love and wealth, Jules might have attained fame along the conventional path marked out for him by the Monsignor, Luigi had the prospect of an easy life and happy love, the Monsignor might have had enhanced honor from the church into whose coffers he could have turned great revenues. But instead each responds in turn to Pippa's songs; Sebald gains a true view of sin, Jules gets a new conception of service and attainment, Luigi's wavering purpose of self-sacrifice for his country's good is strengthened, the Monsignor is held back from connivance at a crime. In all these cases the external loss is as nothing compared to the gain in spiritual knowledge and energy.

Contact with magnetic and superior personalities is a way of growth particularly noted by Browning. There are men, he says, who bring new feeling fresh from God, and whose life "reteaches us what life should be, what faith is, loyalty and simpleness." Pompilia says of Caponsacchi:

Through such souls alone

God stooping shows sufficient of his light

For us i' the dark to rise by.

The highest souls are "seers" in the noblest sense and they "impart the gift of seeing to the rest." But the helpful personality need not be great in knowledge or rank. In Pippa Browning emphasizes the power of unconscious goodness in clarifying the spiritual vision of others and in thus stimulating to right action. And in David he shows the power of poetic charm, innocence, and eager love to drive away from another heart a mood of black despair.

But outside influences are, after all, says Browning, of secondary importance. They can, at best, do no more than stimulate and guide. When Andrea del Sarto attributes his general lowering of ideals and power to the influence of Lucrezia, he evades the real issue. Incentives must come from the soul's self. Growth is dependent on personal struggle. Man is, by his very nature,

forced to try and make, else fail to grow—

Formed to rise, reach at, if not grasp and gain

The good beyond him—which attempt is growth.

So, also, is it better that youth

should strive, through acts uncouth,

Toward making, than repose on aught found made.

It is in the independence and originality of such striving that the soul discovers and frees its innate potentialities.

An inevitable corollary of this idea of progress is the emphasis put upon aspiration as a habit of the mind. The pursuit of an ideal, a divine discontent with present accomplishment, are enjoined upon man. The gleams of heaven on earth are not meant to be permanent or satisfying, but only to sting man into hunger for full light. When a human being has achieved to the full extent of his perceptions or aspirations, he has, thinks Browning, met with the greatest possible disaster, that of arrested development. Man's powers should ever climb new heights. For his soul's health he should always see "a flying point of bliss remote, a happiness in store afar, a sphere of distant glory." "A man's reach should exceed his grasp, or what's a heaven for?" According to this ideal, man's conception of good is ever changing and ever widening and hence never in this life to be fully attained; yet the condition of growth is that he have an unmeasured thirst for good and that he pursue it with unquenchable ardor.

The importance of love as one of the most effective agencies in spiritual growth is stated and restated in Browning's poetry and by exceedingly diverse characters. The Queen in In a Balcony turns away from her lonely splendor to exclaim,

There is no good of life but love—but love!

What else looks good is some shade flung from love;

Love gilds it, gives it worth.

The Duchess learns from the gypsy

How love is the only good in the world.

The famous singer in "Dis Aliter Visum" knows that art, verse, music, count as naught beside "love found, gained, and kept." Browning seems to regard almost any genuine love as a means of opening out the nature to fuller self-knowledge, to wider sympathies, and to increased power of action. Hence he condemns all cautious calculation of obstacles, all dwelling upon conventional difficulties, in the path of those who have clearly seen "the love-way." Hence even love unrequited is counted of inestimable value. In Colombe's Birthday Valence says,

Is the knowledge of her, naught? the memory, naught?

—Lady, should such an one have looked on you,

Ne'er wrong yourself so far as quote the world

And say, love can go unrequited here!

You will have blessed him to his whole life's end—

Low passions hindered, baser cares kept back,

All goodness cherished where you dwelt—and dwell.

But the love of man and woman is not the only sort. A part of the value of this individual relationship is that it may be regarded as a revelation and symbol of the spirit of all-embracing sympathy whereby mankind should be ruled. When Paracelsus analyzes his life he ascribes his failure to the fact that he has sought knowledge to the exclusion of all else; he finally came to see that knowledge, however profound, is of itself barren of satisfaction. He had meant to serve men by revealing truth to them, but he found that real service is based on the understanding given by love. In self condemnation he says,

In my own heart love had not been made wise

To trace love's faint beginnings in mankind,

To know even hate is but a mask of love's.

To see a good in evil, and a hope

In ill-success; to sympathize, be proud

Of their half-reasons, faint aspirings, dim

Struggles for truth, their poorest fallacies,

Their prejudice and fears and cares and doubts;

All with a touch of nobleness, despite

Their error, upward tending all though weak.

Browning's conception of the function and power of love is based on his belief in its divine origin. Twice at least, in "Easter Day" and "Saul," his characters work out from an overpowering recognition of God's omniscience and omnipotence to a final recognition that his love is equal in scope with his power and knowledge. And he counts human service as most complete when, as in David before Saul, it reaches out to God's love and recruits its failing forces from the divine source.

Underlying Browning's doctrine of the value of love, and his doctrine of progress and aspiration, is his belief in personal immortality. When he was charged with being strongly against Darwin, with rejecting the truths of science and regretting its advance, he answered that the idea of a progressive development from senseless matter until man's appearance had been a familiar conception to him from the beginning, but he reiterated his constant faith in creative intelligence acting on matter but not resulting from it. "Soul," he said, "is not matter, nor from matter, but above." Two assumptions which though not susceptible of proof he regards as "inescapable," are the existence of creative intelligence and of "the subtle thing called spirit." When he argues out the question of the immortality of this spirit, as in La Saisiaz, he admits the subjective character of the evidence; but when he speaks spontaneously out of his own feeling or experience, it is with positive belief in life after death. To Mr. Sharp he said, "Death, death! It is this harping on death that I do despise so much! Why, amico mio, you know as well as I that death is life, just as our daily, our momentarily dying body is none the less alive and ever recruiting new forces of existence. Without death which is our crape-like church-yardy word for change, for growth, there could be no prolongation of what we call life. Pshaw, it is foolish to argue upon such a thing, even. For myself, I deny death as an end of everything. Never say of me that I am dead!" When his wife died he wrote in her Testament these words from Dante, "Thus I believe, thus I affirm, thus I am certain it is, that from this life I shall pass to another better there where that lady lives of whom my soul was enamored." This faith in life after death explains much of Browning's philosophy. The source of the pagan Cleon's profound discouragement was the fact that man should be dowered with "joy-hunger," should be given the ability to perceive and comprehend splendor and breadth of experience, but should, through the straitness of human limitations, be held back from satisfaction and achievement, and should be left to die thus dazzled, thus baffled. The secret of Browning's optimism, on the other hand, is his belief that in heaven the soul is freed from limitations, and blossoms out into capabilities of joy and of activity beyond anything suggested by the most golden dreams of earth. To him all life is a unit, beginning here and destined to unimaginable development hereafter. Earth is regarded as a place of tutelage where man may learn to set foot on some one path to heaven. And no work begun here shall ever pause for death. Even apparent failure here counts for little so the quest be not abandoned. Each of us may, as Abt Vogler, look without despair on the broken arcs of earth if his faith reveals the perfect round in heaven.

From any prolonged study of Browning's poetry we become conscious of certain dominant qualities of style that may be thought of quite apart from his themes or message. That his style has the defect of its qualities has already been pointed out. Here we may appropriately indicate those qualities as positive elements of his power. His diction, rich alike in the most learned words and the most colloquial, is responsive to all demands. His power of phrasing runs the whole gamut from the most pellucid simplicity to the most triumphant originality. His figures of speech, drawn from all realms, are penetrating in quality, of startling aptness. Equally characteristic is his versification, varying as it does from passages of melodic smoothness and grace to lines as strident, broken, and harsh as the thought they dramatically reflect. In narration, whether in the brilliant rapidity and ease of a short poem like "Hervé Riel" or in the sustained flow of a long story like that of Pompilia, we find unusual skill. In disquisition, in the presentation of complicated and elusive intellectual processes, there is a quite unmatched agility and dexterity. Probably no two forms of poetry contain more of Browning's most noteworthy work than the lyric, especially the reflective love lyric, and that form which is distinctively his own, the dramatic monologue. In his best poems in this last form he has no competitor. It is in the presentation of character through the medium of dramatic monologue that he most fully reveals the unerring precision of his analysis, his lightning glance into the heart of a mystery, the ease with which he tracks a motive or mood or thought to its last hiding place, and his consequent passion and fire of sympathy or scorn.

Finally, whether we consider Browning's style or subject matter or philosophy of life, we become growingly conscious of his force. The "clear Virgilian line" of Tennyson is the outcome of a nature instinctively aristocratic and aloof. Browning is out in the thick of the fight and almost vociferously demands a hearing. Whatever makes his thought clear, vivid, active, forcible, seems to him, however prosaic it may appear at first glance, proper poetic material. The immediate effect of his verse is the rousing of the mind to great issues. His tremendous sincerity results in a dispelling of mists, a stripping off of husks. His demand for the truth is a trumpet note of challenge to our doubt or fear or indifference. His penetrating study of human problems leads to an inevitable widening of the horizon of comprehension and sympathy on the part of his readers. And his courage and optimism constitute an inspiration and stimulus of an uncommonly virile sort.

It has been said that Browning is "not a poet, but a literature," and in work so vast and varied that it can be thus characterized there must be wide extremes of value. It is almost certain that portions of his work cannot live. They are too difficult, too unliterary. But in the portions where great thought finds adequate form, the product is a priceless gift and one not equaled by any other poet of his age.