It was long before Rossetti recovered from the shock of his wife’s sudden death. The loss sustained appeared to change the whole course of his life. Previously he had been of a cheerful temperament, and accustomed to go abroad at frequent intervals to visit friends; but after this event he seemed to become for a time morose, and by nature reclusive. Not a great while afterwards he removed from Blackfriars Bridge, and after a temporary residence in Lincoln’s Inn Fields, he took up his abode in the house he occupied during the twenty remaining years of his life, at 16 Cheyne Walk, Chelsea. This home of Rossetti’s shall be fully described in subsequent personal recollections. It was called Tudor House when he became its tenant, from the tradition that Elizabeth Tudor had lived in it, and it is understood to be the same that Thackeray describes in Esmond as the home of the old Countess of Chelsey. A large garden, which recently has been cut off for building purposes, lay at the back, and, doubtless, it was as much due to the attractions of this piece of pleasant ground, dotted over with lime-trees, and enclosed by a high wall, that Rossetti went so far afield, for at that period Chelsea was not the rallying ground of artists and men of letters. He wished to live a life of retirement, and thought the possession of a garden in which he could take sufficient daily exercise would enable him to do so. In leaving Blackfriars he destroyed many things associated with his residence there, and calculated to remind him of his life’s great loss. He burnt a great body of letters, and among them were many valuable ones from almost all the men and women then eminent in literature and art. His great grief notwithstanding, upon settling at Chelsea he began almost insensibly to interest himself in furnishing the house in a beautiful and novel style. Old oak then became for a time his passion, and in hunting it up he rummaged the brokers’ shops round London for miles, buying for trifles what would eventually (when the fashion he started grew to be general) have fetched large sums. Cabinets of all conceivable superannuated designs—so old in material or pattern that no one else would look at them—were unearthed in obscure corners, bolstered up by a joiner, and consigned to their places in the new residence. Following old oak, Japanese furniture became Rossetti’s quest, and following this came blue china ware (of which he had perhaps the first fine collection made), and then ecclesiastical and other brasses, incense-burners, sacramental cups, crucifixes, Indian spice boxes, mediaeval lamps, antique bronzes, and the like. In a few years he had filled his house with so much curious and beautiful furniture that there grew up a widespread desire to imitate his methods; and very soon artists, authors, and men of fortune having no other occupation, were found rummaging, as he had rummaged, for the neglected articles of the centuries gone by. What he did was done, as he used to say, less from love of the things hunted for, than from love of the pursuit, which, from its difficulty, gave rise to a pleasurable excitement. Thus did he grieve down his loss, and little did they think who afterwards followed the fashion he set them, and carried his passion for antique furniture to an excess at which he must have laughed, that his’ primary impulse was so far from a desire to “live up to his blue ware,” that it was more like an effort to live down to it.

It was during the earlier years of his residence at Chelsea that Rossetti formed a habit of life which clung to him almost to the last, and did more than aught else to blight his happiness. What his intimate friend has lately characterised in The Daily News as that great curse of the literary and artistic temperament, insomnia, had been hanging about him since the death of his wife, and was becoming each year more and more alarming. He had tried opiates, but in sparing quantities, for had he not the most serious cause to eschew them? Towards 1868 he heard of the then newly found drug chloral, which was accredited with all the virtues and none of the vices of other known narcotics. Here then was the thing he wanted; this was the blessed discovery that was to save him from days of weariness and nights of misery and tears. Eagerly he procured it, took it nightly in single small doses of ten grains each, and from it he received pleasant and refreshing sleep. He made no concealment of his habit; like Coleridge under similar conditions, he preferred to talk of it. Not yet had he learned the sad truth, too soon to force itself upon him, that the fumes of this dreadful drug would one day wither up his hopes and joys in life: deluding him with a short-lived surcease of pain only to impose a terrible legacy of suffering from which there was to be no respite. Had Rossetti been master of the drug and not mastered by it, perhaps he might have turned it to account at a critical juncture, and laid it aside when the necessity to employ it had gradually been removed. But, alas! he gave way little by little to the encroachments of an evil power with which, when once it had gained the ascendant, he fought down to his dying day a single-handed and losing fight.

It was not, however, for some years after he began the use of it that chloral produced any sensible effects of an injurious kind, and meantime he pursued as usual his avocation as a painter. Mention has been made of the fact that Rossetti abandoned at an early age subject designs for three-quarter-length figures. Of the latter, in the period of which we are now treating, he painted great numbers: among them, produced at this time and later, were Sibylla Palmifera and The Beloved (the property of Mr. George Rae), La Pia and The Salutation of Beatrice (Mr. F. E. Leyland), The Dying Beatrice (Lord Mount Temple), Venus Astarte (Mr. Fry), Fiammetta (Mr. Turner), Proserpina (Mr. Graham). Of these works, solidity may be said to be the prominent characteristic. The drapery of Rossetti’s pictures is wonderfully powerful and solid; his colour may be said to be at times almost matchable with that of certain of the Venetian painters, though different in kind. He hated beyond most things the “varnishy” look of some modern work; and his own oil pictures had so much of the manner of frescoes in their lustreless depth, that they were sometimes mistaken for water-colours, while, on the other hand, his water-colours had often so much depth and brilliancy as sometimes to be mistaken for oil. It is alleged in certain quarters that Rossetti was deficient in some qualities of drawing, and this is no doubt a just allegation; but it is beyond question that no English painter has ever been a greater master of the human face, which in his works (especially those painted in later years) acquires a splendid solemnity and spiritual beauty and significance all but peculiar to himself. It seems proper to say in such a connexion, that his success in this direction was always attributed by him to the fact that the most memorable of his faces were painted from a well-known friend.

Only one of his early designs, the Dante’s Dream, was ever painted by Rossetti on a scale commensurate with its importance, and the solemnity and massive grandeur of that work leave only a feeling of regret that, whether from personal indisposition on the part of the painter or lack of adequate recognition on that of the public, the three or four other finest designs made in youth were never carried out. As the picture in question stands alone among Rossetti’s pictorial works as a completed conception, it may be well to devote a few pages to a description of it.

It is essential to an appreciation of Dante’s Dream, that we should not only fully understand the nature of the particular incident depicted in the picture, but also possess a general knowledge of the lives and relations of the two principal personages concerned in it. What we know, to most purpose, of the early life and love of Dante, we learn from the autobiography which he entitled La Vita Nuova. Boccaccio, however, writing fifty years after the death of the great Florentine, affords a more detailed statement than is furnished by Dante himself of the circumstances of the poets first meeting with the lady he called Beatrice. He says that it was the custom of citizens in Florence, when the time of spring came round, to form social gatherings in their own quarters for purposes of merry-making; that in this way Folco Portinari, a citizen of mark, had collected his neighbours at his house upon the first of May, 1274, for pastime and rejoicing: that amongst those who came to him was Alighiero Alighieri, father of Dante Alighieri, who lived within fifty yards; that it was common for children to accompany their parents at such merrymakings, and that Dante, then scarce nine years old, was in the house on the day in question engaged in sports, appropriate to his years, with other children, amongst whom was a little daughter of Folco Portinari, eight years old. The child is described as being, even at this period, in aspect extremely beautiful, and winning and graceful in her ways. Not to dwell upon these passages of childhood, it may be sufficient to say that the boy, young as he was, is said to have then conceived so deep a passion for the child that maturer attachments proved powerless to efface it. Such was the origin of a love that grew from childlike tenderness to manly ardour, and, surviving all the buffetings of an untoward fate, is known to us now and for all time in a record of so much reality and purity, as seems to every right-hearted nature to be equally the story of his personal attachment as the history of a passion that in Florence, six centuries ago, for its mortal put on immortality.

The Portinari and Alighieri were immediate neighbours, yet it does not appear that the young Dante encountered the lady in any marked way until nine years later, and then, in the first bloom of a gracious womanhood, she is described as affording him in the street a salutation of such unspeakable courtesy that he left the place where for the instant he had stood sorely abashed, as one intoxicated with a love that now at first knew itself for what it was. The incidents of the attachment are few in facts; numerous only in emotions, and therein too uncertain and liable to change to be counted. In order not to disclose a passion, which other reasons than those given by the poet may have tempted him to conceal, Dante affects an attachment to another lady of the city, and the rumour of this brings about an estrangement with the real object of his desires, which reduces the poet to such an abject condition of mind, as finally results in his laying aside all counterfeiting. Portinari, the father, now dies, and witnessing the tenderness with which the beautiful Beatrice mourns him, Dante becomes affected with a painful infirmity, wherein his mind broods over his enfeebled body, and, perceiving how frail a thing life is, even though health keep with it, his brain begins to travail in many imaginings, and he says within himself, “Certainly it must some time come to pass that the very gentle Beatrice will die.” Feeling bewildered, he closes his eyes, and, in a trance, he conceives that a friend comes to him, and says, “Hast thou not heard? She that was thine excellent lady has been taken out of life.” Then as he looks towards Heaven in imagination, he beholds a multitude of angels who are returning upwards, having before them an exceedingly white cloud; and these angels are singing, and the words of their song are, “Osanna in excelsis.” So strong is his imagining, that it seems to him that he goes to look upon the body where it has its abiding-place.

The trance proves to be a premonition of the event, for, shortly after writing the poem in which his imaginings find record, Dante says, “The Lord God of Justice called my most gracious lady unto Himself.”

It is with the incidents of the dream that Rossetti has dealt. The principal personage in the picture is, of course, Dante himself. Of the poet’s face, two old and accredited witnesses remain to us—the portrait of Giotto and the mask supposed to be copied from a similar one taken after death. Giotto’s portrait represents Dante at the age of twenty-seven. The face has a feminine delicacy of outline, yet is full of manly beauty; strength and tenderness are seen blended in its lineaments. It might be that of a poet, a scholar, a courtier, or yet a soldier; and in Dante it is all combined.

Such, as seen in Giotto, was the great Florentine when Beatrice beheld him. The familiar mask represents that youthful beauty as somewhat saddened by years of exile, by the accidents of an unequal fortune, and by the long brooding memory of his life’s one, deep, irreparable loss. We see in it the warrior who served in the great battle of Campaldino: the mourner who sought refuge from grief in the action and danger of the war waged by Florence upon Pisa: the magistrate whose justice proved his ruin: the exile who ate bitter bread when Florence banished the greatest of her sons. The mask is as full as the portrait of intellect and feeling, of strength and character, but it lacks something of the early sweetness and sensibility. Rossetti’s portraiture retains the salient qualities of both portrait and mask. It represents Dante in his twenty-seventh year; the face gives hint of both poet and soldier, for behind clear-cut features capable of strengthening into resolve and rigour lie whole depths of tenderest sympathy. The abstracted air, the self-centred look, the eyes that seem to see only what the mind conceives and casts forward from itself; the slow, uncertain, half-reluctant gait,—these are profoundly true to the man and the dream.

Of Beatrice, no such description is given either in the Vita Nuova or the Commedia as could afford an artist a definite suggestion. Dante’s love was an idealised passion; it concerned itself with spiritual beauty, whereof the emotions excited absorbed every merely physical consideration. The beauty of Beatrice in the Vita Nuova is like a ray of sunshine flooding a landscape—we see it only in the effect it produces. All we know with certainty is that her hair was light, that her face was pale, and that her smile was one of thoughtful sweetness. These hints of a beautiful person Rossetti has wrought into a creation of such purity that, lovely as she is in death, as in life, we think less of her loveliness than of her loveableness.

The personage of Love, who plays throughout the Vita Nuova a mystical part is not the Pagan Love, but a youth and Christian Master, as Dante terms him, sometimes of severe and terrible aspect. He is represented in the picture as clad in a flame-coloured garment (for it is in a mist of the colour of fire that he appears to the lover), and he wears the pilgrim’s scallop-shell on his shoulder as emblem of that pilgrimage on earth which Love is.

The chamber wherein the body of Beatrice has its abiding-place is, to Dante’s imaginings, a chamber of dreams. Visionary as the mind of the dreamer, it discloses at once all that goes forward within its own narrow compass, together with the desolate streets of the city of Florence, which, to his fancy, sits silent for his loss, and the long flight of angels above that bear away the little cloud, to which is given a vague semblance of the beatified Beatrice. As if just fallen back in sleep, the beautiful lady lies in death, her hands folded across her breast, and a glory of golden hair flowing over her shoulders. With measured tread Dante approaches the couch led by the winged and scarlet Love, but, as though fearful of so near and unaccustomed an approach, draws slowly backward on his half-raised foot, while the mystical emblem of his earthly passion stands droopingly between him the living, and his lady the dead, and takes the kiss that he himself might never have. In life they must needs be apart, but thus in death they are united, for the hand of the pilgrim, who is the embodiment of his love, holds his hand even as the master’s lips touch her lips. Two ladies of the chamber are covering her with a pall, and on the dreamer they fix sympathetic eyes. The floor is strewn with poppies—emblems equally of the sleep in which the lover walks, and of the sleep that is the sleep of death. The may-bloom in the pall, the apple-blossom in the hand of Love, the violets and roses in the frieze of the alcove, symbolise purity and virginity, the life that is cut off in its spring, the love that is consummated in death before the coming of fruit. Suspended from the roof is a scroll, bearing the first words of the wail from the Lamentations of Jeremiah, quoted by Dante himself:—“How doth the city sit solitary, that was full of people! How is she become as a widow, she that was great among the nations!” In the ascending and descending staircase on either iand fly doves of the same glowing colour as Love, and these are emblems of his presence in the house. Over all flickers the last beam of a lamp which has burnt through the long night, and which the dawn of a new day sees die away—fit symbol of the life that has now taken flight with the heavenly host, leaving behind it only the burnt-out socket where the live flame lived.

Full of symbol as this picture is, it is furthermore permeated by a significance that is not occult. It bears witness to the possible strength of a passion that is so spiritual as to be without taint of sense; and to a confident belief in an immortality wherein the utmost limits of a blessedness not of this world may be compassed. Such are in this picture the simpler, yet deeper, symbols, that all who look may read. Sir Noel Paton has written of this work:

I was so dumbfounded by the beauty of that great picture of Rosetti’s, called Dante’s Dream, that I was usable to give any expression to the emotions it excited—emotions such as I do not think any other picture, except the Madonna di San Sisto at Dresden, ever stirred within me. The memory of such a picture is like the memory of sublime and perfect music; it makes any one who fully feels it—silent. Fifty years hence it will be named among the half-dozen supreme pictures of the world.

Rossetti had buried the only complete copy of his poems with his wife at Highgate, and for a time he had been able to put by the thought of them; but as one by one his friends, Mr. Morris, Mr. Swinburne, and others, attained to distinction as poets, he began to hanker after poetic reputation, and to reflect with pain and regret upon the hidden fruits of his best effort. Rossetti—in all love of his memory be it spoken—was after all a frail mortal; of unstable character: of variable purpose: a creature of impulse and whim, and with a plentiful lack of the backbone of volition. With less affection he would not have buried his book; with more strength of will he had not done so; or, having done so, he had never wished to undo what he had done; or having undone it, he would never have tormented himself with the memory of it as of a deed of sacrilege. But Rossetti had both affection enough to do it and weakness enough to have it undone. After an infinity of self-communions he determined to have the grave opened, and the book extracted. Endless were the preparations necessary before such a work could be begun. Mr. Home Secretary Bruce had to be consulted. At length preliminaries were complete, and one night, seven and a half years after the burial, a fire was built by the side of the grave, and then the coffin was raised and opened. The body is described as perfect upon coming to light.

Whilst this painful work was being done the unhappy author of it was sitting alone and anxious, and full of self-reproaches at the house of the friend who had charge of it. He was relieved and thankful when told that all was over. The volume was not much the worse for the years it had lain in the grave. Deficiencies were filled in from memory, the manuscript was put in the press, and in 1870 the reclaimed work was issued under the simple title of Poems.

The success of the book was almost without precedent; seven editions were called for in rapid succession. It was reviewed with enthusiasm in many quarters. Yet that was a period in which fresh poetry and new poets arose, even as they now arise, with all the abundance and timeliness of poppies in autumn. It is probable enough that of the circumstances attending the unexampled early success of this first volume only the remarkable fact is still remembered that, from a bookseller’s standpoint, it ran a neck-and-neck race with Disraeli’s Lothair at a time when political romance was found universally appetising, and poetry, as of old, a drug. But it will not be forgotten that certain subsidiary circumstances were thought to have contributed to the former success. Of these the most material was the reputation Rossetti had already achieved as a painter by methods which awakened curiosity as much as they aroused enthusiasm. The public mind became sensibly affected by the idea that the poems of the new poet were not to be regarded as the emanations of a single individual, but as the result of a movement in which Rossetti had played one of the most prominent parts. Mr. F. Hueffer, in prefacing the Tauchnitz edition of the poems with a pleasant memoir, has comprehensively denominated that movement the renaissance of mediÆval feeling, but at the outset it acquired popularly, for good or ill, the more rememberable name of pre-Raphaelitism. What the shibboleth was of the originators of the school that grew out of it concerned men but little to ascertain; and this was a condition of indifference as to the logic of the movement which was occasioned partly by the known fact that the most popular of its leaders, Mr. Millais, had long been shifting ground. It was enough that the new sect had comprised dissenters from the creed once established, that the catholic spirit of art which lived with the lives of Elmore, Goodall, and Stone was long dead, and that none of the coteries for love of which the old faith, exemplified in the works of men such as these, had been put aside, possessed such an appeal for the imagination as this, now that twenty years of fairly consistent endeavour had cleared away the cloud of obloquy that gathered about it when it began. And so it came to be thought that the poems of Rossetti were to exhibit a new phase of this movement, involving kindred issues, and opening up afresh in the poetic domain the controversies which had been waged and won in the pictorial. Much to this purpose was said at the time to account for the success of a book whose popular qualities were I manifestly inconsiderable; and much to similar purpose will doubtless long be said by those who affect to believe that a concatenation of circumstances did for Rossetti’s earlier work a service which could not attend his subsequent one. But the explanation was inadequate, and had for its immediate outcome a charge of narrowed range of poetic sympathy with which Rossetti’s admirers had not laid their account.

A renaissance of mediÆval feeling the movement in art assuredly involved, but the essential part of it was another thing, of which mediÆvalism was palpably independent. How it came to be considered the fundamental element is not difficult to show. In an eminent degree the originators of the new school in painting were colourists, having, perhaps, in their effects, a certain affinity to the early Florentine masters, and this accident of native gift had probably more to do in determining the precise direction of the intellectual sympathy than any external agency. The art feeling which formed the foundation of the movement existed apart from it, or bore no closer relation to it than kinship of powers induced. When Rossetti’s poetry came it was seen to be animated by a choice of subject-matter akin to that which gave individual character to his painting, but this was because coeval efforts in two totally distinct arts must needs bear the family resemblance, each to each, which belong to all the offspring of a thoroughly harmonised mind. The poems and the pictures, however, had not more in common than can be found in the early poems and early dramas of Shakspeare. Nay, not so much; for whereas in his poems Shakspeare was constantly evolving certain shades of feeling and begetting certain movements of thought which were soon to find concrete and final collocation in the dramatic creations, in his pictures Rossetti was first of all a dissenter from all prescribed canons of taste, whilst in his poems he was in harmony with the catholic spirit which was as old as Shakspeare himself, and found revival, after temporary eclipse, in Coleridge, Shelley, Keats, and Tennyson. Choice of mediaeval theme would not in itself have been enough to secure a reversal of popular feeling against work that contained no germs of the sensational; and hence we must conclude that Mr. Swinburne accounted more satisfactorily for the instant popularity of Rossetti’s poetry when he claimed for it those innate utmost qualities of beauty and strength which are always the first and last constituents of poetry that abides. Indeed those qualities and none other, wholly independent of auxiliary aids, must now as then go farthest to determine Rossetti’s final place among poets.

Such as is here described was the first reception given to Rossetti’s volume of poetry; but at the close of 1871, there arose out of it a long and acrimonious controversy. It seems necessary to allude to this painful matter, because it involved serious issues; but an effort alike after brevity and impartiality of comment shall be observed in what is said of it. In October of the year mentioned, an article entitled The Fleshly School of Poetry, and signed “Thomas Maitland,” appeared in The Contemporary Review. {*} It consisted in the main of an impeachment of Rossetti’s poetry on the ground of sensuality, though it embraced a broad denunciation of the sensual tendencies of the age in art, music, poetry, the drama, and social life generally. Sensuality was regarded as the phenomenon of the age. “It lies,” said the writer, “on the drawing-room table, shamelessly naked and dangerously fair. It is part of the pretty poem which the belle of the season reads, and it breathes away the pureness of her soul like the poisoned breath of the girl in Hawthorne’s tale. It covers the shelves of the great Oxford-Street librarian, lurking in the covers of three-volume novels. It is on the French booksellers’ counters, authenticated by the signature of the author of the Visite de Noces. It is here, there, and everywhere, in art, literature, life, just as surely as it is in the Fleurs de Mal, the Marquis de Sade’s Justine, or the Monk of Lewis. It appeals to all tastes, to all dispositions, to all ages. If the querulous man of letters has his Baudelaire, the pimpled clerk has his Day’s Doings, and the dissipated artisan his Day and Night.” When the writer set himself to inquire into the source of this social cancer, he refused to believe that English society was honeycombed and rotten. He accounted for the portentous symptoms that appalled him by attributing the evil to a fringe of real English society, chiefly, if not altogether, resident in London: “a sort of demi-monde, not composed, like that other in France, of simple courtesans, but of men and women of indolent habits and aesthetic tastes, artists, literary persons, novel writers, actors, men of genius and men of talent, butterflies and gadflies of the human kind, leading a lazy existence from hand to mouth.” It was to this Bohemian fringe of society that the writer attributed the “gross and vulgar conceptions of life which are formulated into certain products of art, literature, and criticism.” Dealing with only one form of the social phenomenon, with sensualism so far as it appeared to affect contemporary poetry, the writer proceeded with a literary retrospect intended to show that the fair dawn of our English poetry in Chaucer and the Elizabethan dramatists had been overclouded by a portentous darkness, a darkness “vaporous,” “miasmic,” coming from a “fever-cloud generated first in Italy and then blown westward,” sucking up on its way “all that was most unwholesome from the soil of France.”

Just previously to and contemporaneously with the rise of Dante, there had flourished a legion of poets of greater or less ability, but all more or less characterised by affectation, foolishness, and moral blindness: singers of the falsetto school, with ballads to their mistress’s eyebrow, sonnets to their lady’s lute, and general songs of a fiddlestick; peevish men for the most part, as is the way of all fleshly and affected beings; men so ignorant of human subjects and materials as to be driven in their sheer bankruptcy of mind to raise Hope, Love, Fear, Rage (everything but Charity) into human entities, and to treat the body and upholstery of a dollish woman as if, in itself, it constituted a whole universe.

After tracing the effect of the “moral poison” here seen in its inception through English poetry from Surrey and Wyat to Cowley, the writer recognised a “tranquil gleam of honest English light” in Cowper, who “spread the seeds of new life” soon to re-appear in Wordsworth, Coleridge, Southey, Lamb, and Scott. In his opinion the “Italian disease would now have died out altogether,” but for a “fresh importation of the obnoxious matter from France.”

At this stage came a denunciation of the representation of “abnormal types of diseased lust and lustful disease” as seen in Charles Baudelaire’s Fleurs de Mal, with the conclusion that out of “the hideousness of Femmes DamnÉes” came certain English poems. “This,” said the writer, “is our double misfortune—to have a nuisance, and to have it at second-hand. We might have been more tolerant to an unclean thing if it had been in some sense a product of the soil” All that is here summarised, however, was but preparatory to the real object of the article, which was to assail Rossetti’s new volume.

The poems were traversed in detail, with but little (and that the most grudging) admission of their power and beauty, and the very sharpest accentuation of their less spiritual qualities. Since the publication of the article in question, events have taken such a turn that it is no longer either necessary or wise to quote the strictures contained in it, however they might be fenced by juster views. The gravamen of the charge against Rossetti, Mr. Swinburne, and Mr. Morris alike—setting aside all particular accusations, however serious—was that they had “bound themselves into a solemn league and covenant to extol fleshliness as the distinct and supreme end of poetic and pictorial art; to aver that poetic expression is greater than poetic thought, and by inference that the body is greater than the soul, and sound superior to sense.”

Such, then, is a synopsis of the hostile article of which the nucleus appeared in The Contemporary Review, and it were little less than childish to say that events so important as the publication of the article and subsequent pamphlet, and the controversy that arose out of them, should, from their unpleasantness and futility, from the bad passions provoked by them, or yet from the regret that followed after them, be passed over in sorrow and silence. For good or ill, what was written on both sides will remain. It has stood and will stand. Sooner or later the story of this literary quarrel will be told in detail and in cold blood, and perhaps with less than sufficient knowledge of either of the parties concerned in it, or sympathy with their aims. No better fate, one might think, could befall it than to be dealt with, however briefly, by a writer whose affections were warmly engaged on one side, while his convictions and bias of nature forced him to recognise the justice of the other—stripped, of course, of the cruelties with which literary error but too obviously enshrouded it.

Whatever the effect produced upon the public mind by the article in question (and there seems little reason to think it was at all material), the effect upon two of the writers attacked was certainly more than commensurate with the assault. Mr. Morris wisely attempted no reply to the few words of adverse criticism in which his name was specifically involved; but Mr. Swinburne retorted upon his adversary with the torrents of invective of which he has a measureless command. Rossetti’s course was different. Greatly concerned at the bitterness, as well as startled by the unexpectedness of the attack, he wrote in the first moments of indignation a full and point-for-point rejoinder, and this he printed in the form of a pamphlet, and had a great number struck off; but with constitutional irresolution (wisely restraining him in this case), he destroyed every copy, and contented himself with writing a temperate letter on the subject to The AthenÆum, December 16, 1871. He said:

A sonnet, entitled Nuptial Sleep, is quoted and abused at page 338 of the Review, and is there dwelt upon as a “whole poem,” describing “merely animal sensations.” It is no more a whole poem in reality than is any single stanza of any poem throughout the book. The poem, written chiefly in sonnets, and of which this is one sonnet-stanza, is entitled The House of Life; and even in my first published instalment of the whole work (as contained in the volume under notice), ample evidence is included that no such passing phase of description as the one headed Nuptial Sleep could possibly be put forward by the author of The House of Life as his own representative view of the subject of love. In proof of this I will direct attention (among the love-sonnets of this poem), to Nos. 2, 8, 11, 17, 28, and more especially 13. [Here Love Sweetness is printed.] Any reader may bring any artistic charge he pleases against the above sonnet; but one charge it would be impossible to maintain against the writer of the series in which it occurs, and that is, the wish on his part to assert that the body is greater than the soul. For here all the passionate and just delights of the body are declared—somewhat figuratively, it is true, but unmistakeably—to be as naught if not ennobled by the concurrence of the soul at all times. Moreover, nearly one half of this series of sonnets has nothing to do with love, but treats of quite other life-influences. I would defy any one to couple with fair quotation of sonnets 29, 30, 31, 39, 40, 43, or others, the slander that their author was not impressed, like all other thinking men, with the responsibilities and higher mysteries of life; while sonnets 35, 36, and 37, entitled The Choice, sum up the general view taken in a manner only to be evaded by conscious insincerity. Thus much for The House of Life, of which the sonnet Nuptial Sleep is one stanza, embodying, for its small constituent share, a beauty of natural universal function, only to be reprobated in art if dwelt on (as I have shown that it is not here), to the exclusion of those other highest things of which it is the harmonious concomitant.

It had become known that the article in the Review was not the work of the unknown Thomas Maitland, whose name it bore, and on this head Rossetti wrote:

Here a critical organ, professedly adopting the principle of open signature, would seem, in reality, to assert (by silent practice, however, not by annunciation) that if the anonymous in criticism was—as itself originally indicated—but an early caterpillar stage, the nominate too is found to be no better than a homely transitional chrysalis, and that the ultimate butterfly form for a critic who likes to sport in sunlight, and yet elude the grasp, is after all the pseudonymous.

It transpired, in subsequent correspondence (of which there was more than enough), that the actual writer was Mr. Robert Buchanan, then a young author who had risen into distinction as a poet, and who was consequently suspected, by the writers and disciples of the Rossetti school, of being actuated much more by feelings of rivalry than by desire for the public good. Mr. Buchanan’s reply to the serious accusation of having assailed a brother-poet pseudonymously was that the false signature was affixed to the article without his knowledge, “in order that the criticism might rest upon its own merits, and gain nothing from the name of the real writer.”

It was an unpleasant controversy, and what remains as an impartial synopsis of it appears to be this: that there was actually manifest in the poetry of certain writers a tendency to deviate from wholesome reticence, and that this dangerous tendency came to us from France, where deep-seated unhealthy passion so gave shape to the glorification of gross forms of animalism as to excite alarm that what had begun with the hideousness of Femmes DamnÉes would not even end there; finally, that the unpleasant truth demanded to be spoken—by whomsoever had courage enough to utter it—that to deify mere lust was an offence and an outrage. So much for the justice on Mr. Buchanan’s side; with the mistaken criticism linking the writers of Dante’s time with French writers of the time of Baudelaire it is hardly necessary to deal. On the other hand, it must be said that the sum-total of all the English poetry written in imitation of the worst forms of this French excess was probably less than one hundred lines; that what was really reprehensible in the English imitation of the poetry of the French School was, therefore, too inconsiderable to justify a wholesale charge against it of an endeavour to raise the banner of a black ambition whose only aim was to ruin society; that Rossetti, who was made to bear the brunt of attack, was a man who never by direct avowal, or yet by inference, displayed the faintest conceivable sympathy with the French excesses in question, and who never wrote a line inspired by unwholesome passion. As the pith of Mr. Buchanan’s accusation of 1871 lay here, and as Mr. Buchanan has, since then, very manfully withdrawn it, {*} we need hardly go further; but, as more recent articles in prominent places, The Edinburgh Review, The British Quarterly Review, and again The Contemporary Review, have repeated what was first said by him on the alleged unwholesomeness of Rossetti’s poetic impulses, it may be as well to admit frankly, and at once (for the subject will arise in the future as frequently as this poetry is under discussion) that love of bodily beauty did underlie much of the poet’s work. But has not the same passion made the back-bone of nine-tenths of the noblest English poetry since Chaucer? If it is objected that Rossetti’s love of physical beauty took new forms, the rejoinder is that it would have been equally childish and futile to attempt to prescribe limits for it. All this we grant to those unfriendly critics who refuse to see that spiritual beauty and not sensuality was Rossetti’s actual goal.

To Rossetti, the poet, the accusation of extolling fleshliness as the distinct and supreme end of art was, after all, only an error of critical judgment; but to Rossetti, the man, the charge was something far more serious. It was a cruel and irremediable wound inflicted upon a fine spirit, sensitive to attack beyond all sensitiveness hitherto known among poets. He who had withheld his pictures from exhibition from dread of the distracting influences of popular opinion, he who for fifteen years had withheld his poems from print in obedience first to an extreme modesty of personal estimate and afterwards to the commands of a mastering affection was likely enough at forty-two years of age (after being loaded by the disciples that idolised him with only too much of the “frankincense of praise and myrrh of flattery”) to feel deeply the slander that he had unpacked his bosom of unhealthy passions. But to say that Rossetti felt the slander does not express his sense of it. He had replied to his reviewer and had acted unwisely in so doing; but when one after one—in the Quarterly Review, the North American Review, and elsewhere, in articles more or less ignorant, uncritical, and stupid—the accusations he had rebutted were repeated with increased bitterness, he lost all hope of stemming the torrent of hostile criticism. He had, as we have seen, for years lived in partial retirement, enjoying at intervals a garden party behind the house, or going about occasionally to visit relatives and acquaintances, but now he became entirely reclusive, refusing to see any friends except the three or four intimate ones who were constantly with him. Nor did the mischief end there. We have spoken of his habitual use of chloral, which was taken at first in small doses as a remedy for insomnia and afterwards indulged in to excess at moments of physical prostration or nervous excitement. To that false friend he came at this time with only too great assiduity, and the chloral, added to the seclusive habit of life, induced a series of terrible though intermittent illnesses and a morbid condition of mind in which for a little while he was the victim of many painful delusions. It was at this time that the soothing friendship of Dr. Gordon Hake, and his son Mr. George Hake, was of such inestimable service to Rossetti. Having appeared myself on the scene much later I never had the privilege of knowing either of these two gentlemen, for Mr. George Hake was already gone away to Cyprus and Dr. Hake had retired very much into the bosom of his own family where, as is rumoured, he has been engaged upon a literary work which will establish his fame. But I have often heard Mr. Theodore Watts speak with deep emotion and eloquent enthusiasm of the tender kindness and loyal zeal shown to Rossetti during this crisis by Mr. Bell Scott, and by Dr. Hake and his son. As to Mr. Theodore Watts, whose brotherly devotion to him, and beneficial influence over him from that time forward are so well known, this must be considered by those who witnessed it to be almost without precedent or parallel even in the beautiful story of literary friendships, and it does as much honour to the one as to the other. No light matter it must have been to lay aside one’s own long-cherished life-work and literary ambitions to be Rossetti’s closest friend and brother, at a moment like the present, when he imagined the world to be conspiring against him; but through these evil days, and long after them down to his death, the friend that clung closer than a brother was with him, as he himself said, to protect, to soothe, to comfort, to divert, to interest, and inspire him—asking, meantime, no better reward than the knowledge that a noble mind and nature was by such sacrifice lifted out of sorrow. Among the world’s great men the greatest are sometimes those whose names are least on our lips, and this is because selfish aims have been so subordinate in their lives to the welfare of others as to leave no time for the personal achievements that win personal distinction; but when the world comes to the knowledge of the price that has been paid for the devotion that enables others to enjoy their renown, shall it not reward with a double meed of gratitude the fine spirits to whom ambition has been as nothing against fidelity of friendship? Among the latest words I heard from Rossetti was this: “Watts is a hero of friendship;” and indeed he has displayed his capacity for participation in the noblest part of comradeship, that part, namely, which is far above the mere traffic that too often goes by the name, and wherein self-love always counts upon being the gainer. If in the end it should appear that he has in his own person done less than might have been hoped for from one possessed of his splendid gifts, let it not be overlooked that he has influenced in a quite incalculable degree, and influenced for good, several of the foremost among those who in their turn have influenced the age. As Rossetti’s faithful friend, and gifted medical adviser, Mr. John Marshall has often declared, there were periods when Rossetti’s very life may be said to have hung upon Mr. Watts’s power to cheer and soothe.

Efforts were afoot about the year 1872 to induce Rossetti to visit Italy—a journey which, strangely enough, he had never made—but this he could not be prevailed upon to do. In the hope of diverting his mind from the unwholesome matters that too largely engaged it, his brother and friends, prominent among whom at this time were Mr. Bell Scott, Mr. Ford Madox Brown, Mr. W. Graham, and Dr. Gordon Hake, as well as his assistant and friend, Mr. H. T. Dunn, and Mr. George Hake, induced him to seek a change in Scotland, and there he speedily recovered tone.

Immediately upon the publication of his first volume, and incited thereto by the early success of it, he had written the poem Rose Mary, as well as two lyrics published at the time in The Fortnightly Review; but he suffered so seriously from the subsequent assaults of criticism, that he seemed definitely to lay aside all hope of producing further poetry, and, indeed, to become possessed of the delusion that he had for ever lost all power of doing so. It is an interesting fact, well known in his own literary circle, that his taking up poetry afresh was the result of a fortuitous occurrence. After one of his most serious illnesses, and in the hope of drawing off his attention from himself, and from the gloomy forebodings which in an invalid’s mind usually gather about his own too absorbing personality, a friend prevailed upon him, with infinite solicitation, to try his hand afresh at a sonnet. The outcome was an effort so feeble as to be all but unrecognisable as the work of the author of the sonnets of The House of Life, but with more shrewdness and friendliness (on this occasion) than frankness, the critic lavished measureless praise upon it, and urged the poet to renewed exertion. One by one, at longer or shorter intervals, sonnets were written, and this exercise did more towards his recovery than any other medicine, with the result besides that Rossetti eventually regained all his old dexterity and mastery of hand. The artifice had succeeded beyond every expectation formed of it, serving, indeed, the twofold end of improving the invalid’s health by preventing his brooding over unhealthy matters, and increasing the number of his accomplished works. Encouraged by such results, the friend went on to induce Rossetti to write a ballad, and this purpose he finally achieved by challenging the poet’s ability to compose in the simple, direct, and emphatic style, which is the style of the ballad proper, as distinguished from the elaborate, ornate, and condensed diction which he had hitherto worked in. Put upon his mettle, the outcome of this second artifice practised upon him, was that he wrote The White Ship, and afterwards The King’s Tragedy.

Thus was Rossetti already immersed in this revived occupation of poetic composition, and had recovered a healthy* tone of body, before he became conscious of what was being done with him. It is a further amusing fact that one day he requested to be shown the first sonnet which, in view of the praise lavished upon it by the friend on whose judgment he reposed, had encouraged him to renewed effort. The sonnet was bad: the critic knew it was bad, and had from the first hour of its production kept it carefully out of sight, and was now more than ever unwilling to show it. Eventually, however, by reason of ceaseless importunity, he returned it to its author, who, upon reading it, cried: “You fraud! you said this sonnet was good, and it’s the worst I ever wrote.” “The worst ever written would perhaps be a truer criticism,” was the reply, as the studio resounded with a hearty laugh, and the poem was committed to the flames. It would appear that to this occurrence we probably owe a large portion of the contents of the volume of 1881.

As we say, Rose Mary was the first to be written of the leading poems that found places in his final volume. This ballad (or ballad romance, for ballad it can hardly be called) is akin to Sister Helen in motif. The superstition involved owes something in this case as in the other to the invention and poetic bias of the poet. It has, however, less of what has been called the Catholic element, and is more purely Pagan. It is, therefore, as entirely undisturbed by animosity against heresy, and is concerned only with an ultimate demoniacal justice visiting the wrongdoer. The main point of divergency lies in the circumstance that Rose Mary, unlike Helen, is the undesigning instrument of evil powers, and that her blind deed is the means by which her own and her lover’s sin and his treachery become revealed. A further material point of divergency lies in the fact that unlike Helen, who loses her soul (as the price of revenge, directed against her betrayer), Rose Mary loses her life (as the price of vengeance directed against the evil race), whilst her soul gains rest. The superstition is that associated with the beryl stone, wherein the pure only may read the future, and from which sinful eyes must chase the spirits of grace and leave their realm to be usurped by the spirits of fire, who seal up the truth or reveal it by contraries. Rose Mary, who has sinned with her lover, is bidden to look in the beryl and learn where lurks the ambush that waits to take his life as he rides at break of day. Hiding, but remembering her transgression, she at first shrinks, but at length submits, and the blessed spirits by whom the stone has been tenanted give place to the fiery train. The stone is not sealed to her; and the long spell being ministered, she is satisfied. But she has read the stone by contraries, and her lover falls into the hand of his enemy. By his death is their secret sin made known. And then a newer shame is revealed, not to her eyes, but to her mother’s: even the treachery of the murdered man. Ignorant of this to the end, Eose Mary seeks to work a twofold ransoming by banishing from the beryl the evil powers. With the sword of her father (by whom the accursed gift had been brought from Palestine), she cleaves the heart of the stone, and with the broken spell her own life breaks.

It will readily be seen that the scheme of the ballad does not afford opportunity for a memorable incursion in the domain of character. Rose Mary herself as a creation is not comparable with Helen. But the ballad throughout is nevertheless a triumph of the higher imagination. Nowhere else (to take the lowest ground) has Rossetti displayed so great a gift of flashing images upon the mind at once by a single expression.

Nor has Rossetti anywhere displayed a more sustained picturesqueness. One episode stands forth vividly even among so many that are conspicuous. The mother has left her daughter in a swoon to seek help of the priest who has knelt unweariedly by the dead body of her daughter’s lover, now lying on the ingle-bench in the hall. When the priest has gone and the castle folk have left her alone, the lady sinks to her knees beside the corpse. Great wrong the dead man has done to her and hers, and perhaps God has wrought this doom of his for a sign; but well she knows, or thinks she knows, that if life had remained with him his love would have been security for their honour. She stoops with a sob to kiss the dead, but before her lips touch the cold brow she sees a packet half-hidden in the dead man’s breast. It is a folded paper about which the blood from a spear-thrust has grown clotted, and inside is a tress of golden hair. Some pledge of her child’s she thinks it, and proceeds to undo the paper’s folds, and then learns the treachery of the fallen knight and suffers a bitterer pang than came of the knowledge of her daughter’s dishonour. It is a love-missive from the sister of his foe and murderer.

Anything finer than this it would be hard to discover in English narrative poetry. Every word goes to build up the story: every line is quintessential: every flash of thought helps to heighten the emotion. Indeed the closing lines rise entirely above the limits of ballad poetry into the realm of dramatic diction. But perhaps the crowning glory and epic grandeur of the poem comes at the close. Awakened from her swoon, Rose Mary makes her way to the altar-cell and there she sees the beryl-stone lying between the wings of some sculptured beast. Within the fated glass she beholds Death, Sorrow, Sin and Shame marshalled past in the glare of a writhing flame, and thereupon follows a scene scarcely less terrible than Juliet’s vision of the tomb of the Capulets. But she has been told within this hour that her weak hand shall send hence the evil race by whom the stone is possessed, and with a stern purpose she reaches her father’s dinted sword. Then when the beryl is cleft to the core, and Rose Mary lies in her last gracious sleep—

The White Ship was written in 1880; The King’s Tragedy in the spring of 1881. These historical ballads we must briefly consider together. The memorable events of which Rossetti has made poetic record are, in The White Ship, those associated with the wreck of the ship in which the son and daughter of Henry I. of England set sail from France, and in The King’s Tragedy, with the death of James the First of Scots. The story of the one is told by the sole survivor, Herold, the butcher of Rouen; and of the other by Catherine Douglas, the maid of honour who received popularly the name of Kate Barlass, in recognition of her heroic act when she barred the door with her arm against the murderers of the King. It is scarcely possible to conceive in either case a diction more perfectly adapted to the person by whom it is employed. If we compare the language of these ballads with that of the sonnets or other poems spoken in the author’s own person, we find it is not first of all gorgeous, condensed, emphatic. It is direct, simple, pure and musical; heightened, it is true, by imagery acquired in its passage through the medium of the poet’s mind, but in other respects essentially the language of the historical personages who are made to speak. The diction belongs in each case to the period of the ballad in which it is employed, and yet there is no wanton use of archaisms, or any disposition manifested to resort to meretricious artifices by which to impart an appearance of probability to the story other than that which comes legitimately of sheer narrative excellence. The characterisation is that of history with the features softened that constituted the prose of real life, and with the salient, moral, and intellectual lineaments brought into relief. Herein the ballad may do that final justice which history itself withholds. Thus the King Henry of The White Ship is governed by lust of dominion more than by parental affection; and the Prince, his son, is a lawless, shameless youth; intolerant, tyrannical, luxurious, voluptuous, yet capable of self-sacrifice even amidst peril of death.

The King James of The King’s Tragedy is of a righteous and fearless nature, strong yet sensitive, unbending before the pride and hate of powerful men, resolute, and ready even where fate itself declares that death lurks where his road must lie; his beautiful Queen Jane is sweet, tender, loving, devoted—meet spouse for a poet and king. The incidents too are those of history: the choice and final collocation of them, and the closing scene in which the queen mourns her husband, being the sum of the author’s contribution. And those incidents are in the highest degree varied and picturesque. The author has not achieved a more vivid pictorial presentment than is displayed in these latest ballads from his pen. It would be hard to find in his earlier work anything bearing more clearly the stamp of reality than the descriptions of the wreck in The White Ship, of the two drowning men together on the mainyard, of the morning dawning over the dim sea-sky—

and of the little golden-haired boy in black whose foot patters down the court of the king. Certainly Rossetti has never attained a higher pictorial level than he reaches in the descriptions of the summoned Parliament in The King’s Tragedy, of the journey to the Charterhouse of Perth, of the woman on the rock of the black beach of the Scottish sea, of the king singing to the queen the song he made while immured by Bolingbroke at Windsor, of the knock of the woman at the outer gate, of her voice at night beneath the window, of the death in The Pit of Fortune’s Wheel. But all lesser excellencies must make way in our regard before a distinguishing spiritualising element which exists in these ballads only, or mainly amongst the author’s works. Natural portents are here first employed as factors of poetic creation. Presentiment, foreboding, omen become the essential tissue of works that are lifted by them into the higher realm of imagination. These supernatural constituents penetrate and pervade The White Ship; and The King’s Tragedy is saturated in the spirit of them. We do not speak of the incidents associated with the wraith that haunts the isles, but of the less palpable touches which convey the scarce explicable sense of a change of voice when the king sings of the pit that is under fortune’s wheel:

It is the shadow of the supernatural that hangs over the king, and very soon it must enshroud him. One of the most subtle and impressive of the natural portents is that which presents itself to the eyes of Catherine when the leaguers have first left the chamber, and the moon goes out and leaves black the royal armorial shield on the painted window-pane:

It has been said that Sister Helen strikes the keynote of Rossetti’s creative gift; it ought to be added that The King’s Tragedy touches his highest reach of imagination.

Having in the early part of 1881 brought together a sufficient quantity of fresh poetry to fill a volume, Rossetti began negotiations for publishing it. Anticipatory announcements were at that time constantly appearing in many quarters, not rarely accompanied by an outspoken disbelief in the poet’s ability to achieve a second success equal to his first. In this way it often happens to an author, that, having achieved a single conspicuous triumph, the public mind, which has spontaneously offered him the tribute of a generous recognition, forthwith gravitates towards a disposition to become silently but unmistakeably sceptical of his power to repeat it. Subsequent effort in such a case is rarely regarded with that confidence which might be looked for as the reward of achievement, and which goes far to prepare the mind for the ready acceptance of any genuine triumph. Indeed, a jealous attitude is often unconsciously adopted, involving a demand for special qualities, for which, perchance, the peculiar character of the past success has created an appetite, or obedience to certain arbitrary tests, which, though passively present in the recognised work, have grown mainly out of critical analysis of it, and are neither radical nor essential. Where, moreover, such conspicuous success has been followed by an interval of years distinguished by no signal effort, the sceptical bias of the public mind sometimes complacently settles into a conviction (grateful alike to its pride and envy, whilst consciously hurtful to its more generous impulses), that the man who made it lived once indeed upon the mountains, but has at length come down to dwell finally upon the plain. Literary biography furnishes abundant examples of this imperfection of character, a foible, indeed, which in its multiform manifestations, probably goes as far as anything else to interfere with the formation of a just and final judgment of an author’s merit within his own lifetime. When it goes the length of affirming that even a great writer’s creative activity usually finds not merely central realisation, but absolute exhaustion within the limits of some single work, to reason against it is futile, and length of time affords it the only satisfying refutation. One would think that it could scarcely require to be urged that creative impulse, once existent within a mind, can never wholly depart from it, but must remain to the end, dependent, perhaps, for its expression in some measure on external promptings, variable with the variations of physical environments, but always gathering innate strength for the hour (silent perchance, or audible only within other spheres), when the inventive faculty shall be harmonised, animated, and lubricated to its utmost height. Nevertheless, Coleridge encountered the implied doubtfulness of his contemporaries, that the gift remained with him to carry to its completion the execution of that most subtle mid-day witchery, which, as begun in Christabel, is probably the most difficult and elusive thing ever attempted in the field of romance. Goethe, too, found himself face to face with outspoken distrust of his continuation of Faust; and even Cervantes had perforce to challenge the popular judgment which long refused to allow that the second part of Don Quixote, with all its added significance, was adequate to his original simple conception. Indeed that author must be considered fortunate who effects a reversal of the public judgment against the completion of a fragment, and the repetition of a complete and conspicuous success.

When Rossetti published his first volume of poems in 1870, he left only his House of Life incomplete; but amongst the readers who then offered spontaneous tribute to that series of sonnets, and still treasured it as a work of all but faultless symmetry, built up by aid of a blended inspiration caught equally from Shakspeare and from Dante, with a superadded psychical quality peculiar to its author, there were many, even amongst the friendliest in sympathy, who heard of the completed sequence with a sense of doubt. Such is the silent and unreasoning and all but irrevocable edict of all popular criticism against continuations of works which have in fragmentary form once made conquest of the popular imagination. Moreover, Rossetti’s first volume achieved a success so signal and unexpected as to subject this second and maturer book to the preliminary ordeal of such a questioning attitude of mind as we speak of, as the unfailing and ungracious reward of a conspicuous triumph. In the interval of eleven years, Rossetti had essayed no notable achievement, and his name had been found attached only to such fugitive efforts as may have lived from time to time a brief life in the pages of the AthenÆum and Fortnightly. Of the works in question two only come now within our province to mention. The first and most memorable was the poem Cloud Confines. Inadequate as the critical attention necessarily was which this remarkable lyric obtained, indications were not wanting that it had laid unconquerable siege to the sympathies of that section of the public in whose enthusiasm the life of every creative work is seen chiefly to abide. There was in it a lyrical sweetness scarcely ever previously compassed by its author, a cadent undertoned symphony that first gave testimony that the poet held the power of conveying by words a sensible eflfect of great music, even as former works of his had given testimony to his power of conveying a sensible eflfect by great painting. But to these metrical excellencies was added an element new to Rossetti’s poetry, or seen here for the first time conspicuously. Insight and imagination of a high order, together with a poetic instinct whose promptings were sure, had already found expression in more than one creation moulded into an innate chasteness of perfected parts and wedded to nature with an unerring fidelity. But the range of nature was circumscribed, save only in the one exception of a work throbbing with the sufferings and sorrows of a shadowed side of modern life. To this lyric, however, there came as basis a fundamental conception that made aim to grapple with the pro-foundest problems compassed by the mysteries of life and death, and a temper to yield only where human perception fails. Abstract indeed in theme the lyric is, but few are the products of thought out of which imagination has delved a more concrete and varied picturesqueness:

The second of the fugitive efforts alluded to was a prose work entitled Hand and Soul. More poem than story, this beautiful idyl may be briefly described as mainly illustrative of the struggles of the transition period through which, as through a slough, all true artists must pass who have been led to reflect deeply upon the aims and ends of their calling before they attain that goal of settled purpose in which they see it to be best to work from their own heart simply, without regard for the spectres that would draw them apart into quagmires of moral aspiration. These two works and an occasional sonnet, such as that on the greatly gifted and untimely lost Oliver Madox Brown, made the sum of all {*} that was done, in the interval of eleven years between the dates of the first volume and of that which was now to be published, to keep before the public a name which rose at once into distinction, and had since, without feverish periodical bolstering, grown not less but more in the ardent upholding of sincere men who, in number and influence, comprised a following as considerable perhaps as owned allegiance to any contemporary.

Having brought these biographical and critical notes to the point at which they overlap the personal recollections that form the body of this volume, it only remains to say that during the years in which the poems just reviewed were being written Rossetti was living at his house in Chelsea a life of unbroken retirement. At this time, however (1877-81), his seclusion was not so complete as it had been when he used to see scarcely any one but Mr. Watts and his own family, with an occasional visit from Lord and Lady Mount Temple, Mrs. Sumner, etc. Once weekly he was now visited by his brother William, twice weekly by his attached and gifted friend Frederick J. Shields, occasionally by his old friends William Bell Scott and Ford Madox Brown. For the rest, he rarely if ever left the precincts of his home. It was a placid and undisturbed existence such as he loved. Health too (except for one serious attack in 1877), was good with him, and his energies were, as we have seen, at their best.

His personal amiability was, perhaps, never more conspicuous than in these tranquil years; yet this was the very time when paragraphs injurious to his character found their way into certain journals. Among the numerous stories illustrative of his alleged barbarity of manners was the one which has often been repeated both in conversation and in print to the effect that H.E.H. the Princess Louise was rudely repulsed from his door. Rossetti was certainly not easy to approach, but the geniality of his personal bearing towards those who had commands upon his esteem was always unfailing, and knowledge of this fact must have been enough to give the lie to the injurious calumny just named. Nevertheless, Rossetti, who was deeply moved by the imputation, thought it necessary to contradict it emphatically, and as the letter in which he did this is a thoroughly outspoken and manly one, and touches an important point in his character, I reprint it in this place:

At the very juncture in question Lord Lome was suddenly and unexpectedly appointed Governor-General of Canada, and, leaving England, Her Royal Highness did not return until Rossetti’s health had somewhat suddenly broken down, and it was impossible for him to see any but his most intimate friends.