But if there is a ghostly companionship in the capital, it was mightily empty of the real solace of friendly presences. "The only fostering soil for genius" Lamb called the Metropolis. But Francis did not so regard it. The writing of the first poems and prose, the whole acceptance of a vocation, were undertaken in complete isolation. It was a hard soil, bare as the pavement. There were no allurements of companionship, no excitements or encouragements of example and emulation. He knew no laughing bookseller in St. Martin's Court. A poet, he knew no poet, save a formidable uncle, in the flesh; no writer, save the reputed "noted authors" whom he came to serve with slippers at a shop in Panton Street. Without friends or courage, Francis found no better job than that of a "collector" of books. Thus his first efforts for a livelihood in London were made with a sackful of literature upon his shoulders, the day's "orders" of a general bookseller. His journeys would be laborious and slowly accomplished, and his turn in all probability the last served at the wholesale counters where he called out the list. Unlike his fellow-collectors, he would have an additional stock in his private pocket—his own library—and his interest would be in this rather than in the bundle on his back; he might bend under works on cookery, sport, Methodism, and social reform, but Blake and Aeschylus would buoy him up.

That he found no work commensurate with his attainments is but another item in the whole sequence of circumstances that liken his case to de Quincey's. De Quincey tells of difficulties imagined and real that kept him from applying to the friends of his father for assistance. Another mode of livelihood, "that of turning any talents or knowledge that I might possess to a lucrative use—I now feel half inclined to join my reader in wondering why I overlooked it. As a corrector of Greek proofs (if in no other way), I might surely have gained enough for my slender wants.... But why talk of my qualifications? Qualified or not, where could I obtain such an office? For it must not be forgotten that even a diabolic appointment requires interest. Towards that I must first of all have an introduction to some respectable publisher; and this I had no means of obtaining. To say the truth, however, it had never once occurred to me to think of literary labours as a source of profit." With arguments as lengthy as those, Francis would often expound excellent reasons for not doing that which it had never occurred to him to undertake. The truth was that he came to London that he might exist and no more.

A desire of observing the town was de Quincey's excuse for his wanderings over London. Francis made no such plea, but wandered the same gait. Market-place and an occasional theatre; door-step consolation and porch shelter; the absorption in the things of the spirit and the stifling of the interruptions of material things with opium; the momentary fears of bodily privation, succumbing to fortunate forgetfulness and numbness, the intellectual realisation of the awfulness of their surroundings tempered by physical indifference; and the admixture with this same physical indifference of an extreme bodily frailty and susceptibility to suffering—all the contradictions found in the one man are confirmed in the other. That each was befriended by an unfortunate girl of the streets was a continuation of the duality of contradictions. Two outcast women were to these two outcast men the sole ambassadors of the world's gentleness and generosity. More of Francis's "brave, sad, lovingest, tender thing" will be set down on a later page.

He was quick to lose his "book-collecting," slow to find other work. He liked the Guildhall Library better than "situations," and while he had seven shillings a week from home, he managed to be there a good deal. He spoke of having clung to outward respectability, and told that on the streets rags are no necessary accompaniment to destitution. But his rags came quickly enough; within a few weeks he was below the standards set by the employers of casual labour. He now began to learn something of his companions, of their slang, of their ways and means. It was not always amongst the lowest grades of the poor that he met the people he could most dislike. He notes that the street-outcast is generally opposed to Atheism; that he is often nameless, often kind, always honest with his fellows ("only once did any one try to cheat me"). Generosity he noticed particularly in the readiness of beggars to pay each other's lodgings. Once a policeman aided him, but that aid was unexpected and unrepeated. Of the men he met at common lodging-houses, or in whose company he slept in archways, or with whom he entered into partnership in the business of fetching cabs or selling matches, he names but very few: "The actor, poor Kelsall, 'Newcastle,'" is one entry in a note-book. The murderer to whom he makes several allusions, he disguises under the initials D. I. From one friend he had practical lessons in the arts of confinement, so that he could say to his editor in later years, when a review-book was lost: "You can either let me replace it, or put me in gaol. I know how to pick oakum." But there were some companions to disgust him: "Their conversation is impossible of report. If you want to know it (and you are every way a gainer by not knowing it, while you lose what can never be regained by knowing it) go to Rabelais and his like, where you will find a very faint image of it. Nearer you may get by reading 'Westminster Drolleries' and other eighteenth century collections of swine-trough hoggery. For naked bestiality you must go to the modern bÊte humaine." He learnt enough of their slang to be amused at the unreality of language put into the mouths of the thieves of fiction; and in any case the foulness of the real thing is irreproducible. He learned, too, of the workhouse, of homes of refuge; that prison is held to be no disgrace; and above all, as month succeeded month, that death is surprisingly slow on a shilling a day.

His bed was made according to his fortune. If he had no money, it was the Embankment; if he had a shilling, he could choose his lodging; if he had fourpence, he was obliged to tramp to Blackfriars. Something of his manner of spending his money he told me: "No, Evie, you do not spend your penny on a mug of tea. That will be gone very quickly. You spend it, Evie, not on a mug of tea; not, I say, on a mug of tea, but on the tea itself. You buy a pennyworth and make it with the boiling water from the common kettle in the doss-house. You get several cups that way instead of one." It was at lodging-houses that he would lie watching the beetles crawling on the ceiling—that was the exchange he made for "the abashless inquisition of each star" of the nights when he had no pennies and so no bed; and it is the image he used afterwards in a Tom-o'-Bedlam's song:—

In a common lodging-house he met and had talk with the man who was supposed by the group about the fire to be a murderer uncaught. And when it was not in a common lodging-house, it was at a Shelter or Refuge that he would lie in one of the oblong boxes without lids, containing a mattress and a leathern apron or coverlet, that are the fashion, he says, in all Refuges. The time came when for a week his only earning was sixpence got for holding a horse's head. That was after he had made an attempt to establish himself with a boot-black stand, and failed because of the interference of the police, who moved him on at the request of the shopkeeper at his chosen street-corner.

His way home in later years was always northwards, along the Edgware Road. It is a thoroughfare that keeps late hours, crossing the highway between Paddington and King's Cross; it makes southwards towards Victoria and the town; it has its music-halls, and, after they are closed, its coffee-stalls, tiny centres of distressed humanity waiting for the dawn. They are the pickets set up against the enemy Night, in a campaign which, on the whole, is less sullenly undertaken than the campaign of the day. There is much companionship along the pavements in the night watches: the regiment of the poor falls into some sort of rank, and whether a man's business is merely to keep moving till the park-gates are opened in the morning, or to reach some distant lodging, some favourite shelter, or a point of vantage for the coming day, he need never be companionless on this road. And seldom, unless he be very new to the manner of life or very old, does the poor man not fall in with the conviviality that is within his reach. Be he so stupid that he has failed in the meanest ambitions, yet he will be able to establish himself in this society, and be a man of affairs among beggars.

Every man, and every woman however grossly she has fallen, acquires a certain aptitude in the University of the Last Resort. Some sort of shrewdness, entirely above the scullery pitch, has become a necessity by the time the pavement is the Home. And even the poet came, like the outcast ostler, or matchmaker, or scullery-maid, to possess a small share of this lower-worldliness. When it was a matter, during the day, of collecting coppers sufficient for the day and spending them in the pinched markets of poverty, he had perforce to be alive to the world about him. Later on, when there was no necessity, I could observe in him a certain flickering pride of experience: occasionally he would exert himself to show that he knew how to pass the time of day with a man upon the street, how to invest in a pipe, a kettle, or in oddments of cheap food. Ordering his meal at a coffee-house, he would pretend to a certain acumen in the matter of dishes or of waitresses, adjusting his tie and his expression. But who can ever have been deceived that here was any one save a timorous defaulter in the matter of savoir-faire? Not, certainly, an A.B.C. girl or an observant tramp.

Among the miracles is that of The Golden Halfpennies. They came to him on a day when he had not even the penny to invest in matches that might bring him interest on his money. He was, he told me, walking, vacant with desperation, along a crowded pavement, when he heard the clink of a coin and saw something bright rolling towards the gutter. He stooped, picked it up, looked around, found no claimant, and put into his waistcoat pocket, as he affirmed with the many repetitions that characterised his anecdotes, a bright new halfpenny. He proceeded some distance on his way, pondering the things he could or could not procure with his money, when it struck him that the other direction would lead him to a shop with such wares as he had decided on. As he neared the place where he had found the first coin he saw another glittering in the road. This, too, he picked up, and again thought he held a halfpenny. But looking closer he discovered it to be golden and a sovereign, and only after much persuasion of his senses would he believe the first-found one to be likewise gold. "That was a sovereign too, Evie; I looked and I saw it was a sovereign too!" he ended, with rising voice and tremulous laughter. One who heard him tell his tale held strictly that he should have delivered the money to the nearest police-station to await the inquiry of its owner; but that, surely, were an ill economy, to look after the farthings of scrupulousness at the cost of the pounds of Providence. Thompson, half suspicious of a miracle, made a shrewd guess that no angel would apply at Marlborough Street.

At another time he did have scruples. One of the Rothschilds, buying a paper from him at the Piccadilly end of Park Lane, put a florin into his hand. "I was worried," said Francis, "lest he thought it was a penny, and tried to catch him up in the street crowd. But he was gone, and it worried me." Years later the news of that Rothschild's death was read out at a meal at our house in Palace Court. Francis heard, and dropped his spoon, aghast. "Then I can never repay him!" he cried.

For a time a few shillings might have been his each week for the fetching; but he did not fetch them. An allowance, sufficient to lodge and feed him, and insufficient to do either fully, was sent to him by his father at a reading-room called, it is thought, the "Clarendon," in the Strand. The more he needed it the greater worry would it seem to collect it. Fear lest it were not there; fear lest he should be refused it because of his rags, and, finally, an illusory certainty—the certainty of dejection—that it had been discontinued, prevented him, until at last, through his default, it did really cease.

He had the words of the Proverb by heart—"Give me neither poverty nor riches; feed me with the food convenient for me"—but he would rather say his prayer in the street than ask for his allowance in the "Clarendon." He was willing to starve both ways: he wrote out for his comfort: "Even in the night-time of the soul wisdom remains."

In addition to the allowance there were relatives and friends to whom Francis might have gone, if assistance in his need had been part of his scheme. Besides those with whom he stayed during his examinations in London, there was a Catholic relative who had an establishment for stationery off the Strand (he was not asked for so much as a pencil), and who died in Church Passage, Chancery Lane, about 1891; his paternal grandmother, then an old lady, lived in City Road, and Edward Healy Thompson had resided in Hinde Street, Manchester Square, and made many town friends.

The time came when he had no lodging; when the nights were an agony of prevented sleep, and the days long blanks of half-warmth and half-ease. After seven nights and days of this kind he is deep immersed in insensibility. Pain, its own narcotic, throbs to painlessness. Touch and sight and hearing are brokenly and dimly experienced, save when some unknown touch switches on the lights of full consciousness. Sensation is still painful, but disjointedly, impotently. When a cart jolts by the noise of its wheels comes to him long after—or before—he troubles to move out of reach of the shafts—the yell of the driver seems to have no part in the incident. He knows not if it came from that or from another quarter. He sees things pass as silently as the figures on a cinematograph screen; one set of nerves, out of time and on another plane, respond to things heard. The boys now running at one end of the alley, in front of him, are behind him the next, and their cries seem to come from any quarter and at random. Is it that they move too quickly for him or that he unknowingly is wheeling about in his walk, or that London herself spins round him? For hours he has stood in one place, or paced one patch of pavement, as if his feet were trapped in the lines between the stones. He remembers that, as a child, he had made rules, treading only on the spaces, or only on the line of the pattern; now they make much stricter bounds. He is tied to the few slabs of stone that fill the space beneath his archway. It seems dreadfully perilous to move beyond them, and he sways within their territory as if they edged a precipice. And then, he knows not how or why, his weakness has passed, and he is drifting along the streets, not wearily, but with dreadful ease, with no hope of having sufficient resolution to halt. Time matters as little to him as the names of the streets, and the very faces of the clocks present, to his thinking, not pictures of time and motion, but stationary, dead countenances. Noting that the hands of one have moved, he wonders at it only because its view of the passage of time is so laughably at variance with his own. Had it marked a minute since he had last looked, or a whole day, he would not have been surprised, but the foolish half-hour it told of is absurd. His time leaped or paused, while the clock went with lying regularity. The street-names, too, deceived him; they were unfamiliar in most familiar places; or they showed well-known names on impossible corners. He seemed to be spinning, like a falling leaf, and tossed by unseen winds of direction. Oxford Street was short and narrow; Wardour Street big enough to hold the tribes of Israel, and the houses of it as high, he guessed, though he dared not lift his head to see, as the divided waves of the Red Sea. Out of confusion came a voice, "Is your soul saved?" It broke in upon his half-consciousness as the school gong wakes the boy. The mantle of protecting delirium fell away; the voice broke in upon his privacy, threatening his reserves, seeking the confidences of the confessional. "What right have you to ask me that question?" he replied.

To one who had spent a fortnight of nights on the streets, Mr. McMaster and family, standing forth against the comfortable background of shop, workrooms, and parlour, should have loomed large. But what the rescued man thought worth telling of the incident of rescue was that in Wardour Street some one approached and asked him, in the resented voice of the intruder, if his soul were saved, and that he, clothed in the regimentals of the ragged, and with as much military sternness of voice and gesture as might be, made answer. Nothing seemed so important to him as the rebuff he imagined he had administered to a stranger threatening his privacy. He also recounted that the other then said: "If you won't let me save your soul, let me save your body," and a compact was made on terms agreeable to his dignity. But it is probable that it was entered upon with greater zest by Mr. McMaster the enthusiast, churchwarden, and bootmaker, than by the indifferent poet, to whom it seemed to matter little whether he were rescued or not rescued. Francis was as little eager for this help as he was, two years later, for my father's.

Francis recounted little more than the reproof and the fact that his new master was kind to him. But did he forget, do you think, the least detail of the shop in Panton Street,[11] or his companions there? Did he forget Mr. McMaster the elder, or Mr. McMaster the brother, or the nieces, or the assistants, or Lucy? It is because he could not forget that one must accept his account of the first encounter. The rescuer remembers it as happening in the Strand, but Thompson, who says Wardour Street, seems the surer witness.

Before taking him into his employ at his bootmaker's shop, No. 14 Panton Street, Mr. McMaster wrote in August, 1886, to the Superintendent of Police at Ashton-under-Lyne asking if Francis Joseph was, as he stated, the son of a Dr. Charles Thompson of that place. Finding this to be the case, he secured a lodging for Francis in Southampton Row, clothed him, and with some hope, at first, set him to work. It was rather later that he communicated with Francis's father, who had been absent from Ashton on a holiday.

I learn that Mr. McMaster was much interested in assisting the unfortunate. If he says "Thompson was my only failure," it means that he was careful and useful in the rescuing of young men, particular in awarding his charity, and strict in enforcing reform. The men he cared for learned the trade of boot-making, possibly, and had been known to sing in the choir of St. Martin's Church, or to do other reputable deeds. They were civil-spoken men, or learnt to be, and tidy, whereas Francis would raise his voice, Mr. McMaster remembers—would shout, as his only breach of good manners—in medical and other arguments; was a Catholic, and therefore not a church-goer in the ordinary sense, and was, of course, incapable of work. How did Mr. McMaster succeed so well with his only failure? It is to his exceeding credit that he accepted Francis on the terms that were inevitable in accepting a waif subject to accidents and unpunctual. Francis would discuss literature and medicine, or be silent, or write, always in sight of the hammering and sewing group in the workroom behind the shop. In the delivery of goods and the general running of messages he did ill the duties of a boy of twelve. And yet he was liked, and respected as well as pitied. His dignity and gentleness gave him the name of a gentleman among friends where the title is a talisman.

It did not take long to discover that Francis could neither make boots nor sell them. He ran messages, and still in the make-believe of earning his food and lodging and the five shillings a week that were his wages, put up the shutters, as H. M. Stanley, whose back still ached with the memory when he came to write his autobiography, had done as a boy. It is incredible, to one who knew the hours Francis favoured, that he was present at their taking down.

His master has interesting memories. He remembers the meeting in the street; he remembers that he was informed immediately that Francis was a Catholic, and he remembers the crucifix upon the wall of the bedroom in Southampton Row, and the medal round the collarless neck. "I knew he was of another belief—not a bit of difference! I am a Church of England man myself—Churchwarden, and on the Council—an average Church of England man, I trust. But not a bit of difference!" he repeats, and has it too that Francis "said his Mass—always said his Mass—at night." About Sunday church-goings he is uncertain, having the impression that Francis no longer held with the priests of his Church. "There was something between him and the priests. Perhaps I ought not to tell you (I take it you are Catholics), but I fancy there was something." Mr. McMaster's narrative is here interrupted, not by the poet's shout, but by the poet's record of his habit of prayer. Francis writes, in a note to the following poem, composed years later: "It was my practice from the time I left college to pray for the lady whom I was destined to love—the unknown She. It is curious that even then I did not dream of praying for her whom I was destined to marry; and yet not curious: for already I previsioned that with me it would be to love, not to be loved."

Mr. McMaster continues:—"Mr. Thompson was a great talker. I remember him asking me questions. My father, a University man—or rather a Scottish College man .... would talk to him, very interested." And his employer lent him books and discussed them, and had, as he remembers it, some hand in the making of an author. It was in his shop and on his paper that Thompson wrote continually. Bulwer Lytton was devoured, then as in later years, and Francis took Mr. McMaster's Iliad even as far as Southampton Row along with Josephus and Huxley. "My Josephus and my Huxley," remembers his friend, who recalls, too, that he was "always reading the Standard Book of British Poetry." Francis did not know then that the "little obscure room in my father's poor house," where Traherne learnt, as a child of four, to be a poet, was also at the back of a shoemaker's. Children were of the Panton Street household, and Mr. McMaster remembers Francis's awed but gentle ways with them. A niece, called Rosie Violet or Rosebud by the family, and Flower or Little Flower, as Mr. McMaster remembers, by Francis, was his particular friend, and used to take his tea to him and walk with him in the park. That there was "another lady who helped him" may be an allusion to the friendship of the streets.

After rather more than three months' service in the shop, it was arranged that Francis should go home for the Christmas of 1886. There is not much to tell of his home-coming. Other members of the Thompson family were adepts, like Francis, in reserve, and it was practised rigorously during his holiday. It was known that he had suffered; and his sufferings, or the occasion of them, were no more to be spoken of than misdeeds that had had their punishment. He volunteered no account of himself and was asked for none, it being supposed that he had found a settled though humble way of life which allowed the past to fall back into the past. From his sister I learn that he filled his place in the family saddened, perhaps, but yet much as he had filled it before he left it: affection was there, on his side and on hers.

On his return from Manchester, where he lingered—or was delayed—longer than had been expected, the shop was even less well served than before. He returned as from a bout of drinking, and with no regard for the things around him. He had periodic visitations of much more than customary uselessness; they were such as Mr. McMaster observed in their approach. He would grow very restless and flushed, and then retire into an equally disconcerting satisfaction and peace of mind. These, of course, were the workings of opium, although Mr. McMaster mistook them, as Dr. Thompson had done previously, for those of alcohol. "There were accidents," says Mr. McMaster, with some horror of details. It seems Francis had let the shutter slip on a certain evening of delirium, and, it is gathered, a foot—the foot of a customer, no less—had been hurt. Whatever the immediate cause, Francis had to leave Panton Street in the middle of January 1887. Mr. McMaster stands an example. His charity was of such exceptional fortune as commends mankind to daily good works lest great benefits be left unperformed, lest our omissions starve a Francis Thompson. The persuasion of "Ye did it unto Me" may be varied by "Perhaps ye did it unto a Poet."

Before he left, Francis had sent manuscripts, Mr. McMaster avers, to more than one magazine; for the discarded McMaster account-books had all the while been as freely covered with poetry and prose as had been the bulky business folios of Mme. Corot, Marchande de Modes, with Jean Baptiste Camille's landscapes of pen and ink. But Francis left Panton Street unanswered; he left Panton Street for less kindly thoroughfares. Nor did he ever return, though immediately after his dismissal he came to be in desperate need of any charity. How little he felt himself bounden by the ties of gratitude or kindly feeling, both of which he felt strongly in an inactive manner, is shown in this as in all his negotiations with his family and friends. He never forgot a kindness or an injury (nor failed to forgive either). Both meant too much to him. If he neglected the obligations of gratitude, he also, by a hard habit of constraint and a close conscience, kept his tongue consistently innocent of recriminations, so that I have never heard him use really hard words of any man. Mr. McMaster was never told till after his assistant's death that Francis came to find success as a writer of books and a journalist. That Francis was fond of him might be gathered in the few words in which he mentioned him no less than in Mr. McMaster's own account, and in his brother's, who says that Francis's eyes would follow the boot-maker round the room with a persistence that made him, seemingly, entirely like a fawn. "I can only compare him to a fawn," declared the brother; and he "not the only one to notice it!"

As he stood on the threshold of the shop—"Still, as I turned inwards to the echoing chambers, or outwards to the wild, wild night, I saw London extending her visionary gate to receive me, like some dreadful mouth of Acheron" (de Quincey's words became his own by right of succession)—he was in no mood to fight for existence. He gave himself to Covent Garden, the archways and more desperate straits—"a flood-tide of disaster"—than he had known before.

Jane Eyre, while she felt the vulture, hunger, sinking beak and talons in her side, knew that solitude was no solitude, rest no rest, and instinct kept her roaming round the village and its store of food, even while she dared not ask for it. But that you are in a city of larders, and that you sleep in Covent Garden, the pulse of London's kitchens, does not scare the vulture; it is a town-bird, a cockney like the sparrow. I know that Thompson suffered hunger; so much he told me. But he found no simile for his pain, and perhaps Charlotte BrontË, in that she did find one, was as deeply scarred. Misery is a bottle-imp which you may put to your lips without going through the swing-doors of experience. Francis came back through them with a light heart, while Charlotte BrontË's was heavy with inexperience. Many of the horrors of the street Francis knew only in later years, when the bandages with which nature covers the eyes of those whom she condemns were removed. He had walked the battlefield among bullets and not known that one nestled in his heart, another in his brain, another in his flesh; only twenty years later did he grow weak with their poison, and develop a delirium of fear of the sights and sounds of London. It was in later years that he wrote: "The very streets weigh upon me. Those horrible streets, with their gangrenous multitude blackening ever into lower mortifications of humanity.... These lads who have almost lost the faculty of human speech: these girls whose very utterance is a hideous blasphemy against the sacrosanctity of lover's language.... We lament the smoke of London:—it were nothing without the fumes of congregated evil."[12] It was later, too, that he wrote of

Above all things, he learnt that lack of the world's goods is small lack, that to lose everything is no great loss—a proposition easily proved by analogy to those who have gained everything and found it small gain. While in the streets he had his tea to drink and his murderer to think about. It was in retrospect that he beheld misery incarnate in the outcast, and it was through the sheltering pane of a window in a lodging that he saw:—

"A region whose hedgerows have set to brick, whose soil is chilled to stone; where flowers are sold and women; where the men wither and the stars; whose streets to me on the most glittering day are black. For I unveil their secret meanings. I read their human hieroglyphs. I diagnose from a hundred occult signs the disease which perturbs their populous pulses. Misery cries out to me from the kerb-stone, despair passes me by in the ways; I discern limbs laden with fetters impalpable, but not imponderable; I hear the shaking of invisible lashes, I see men dabbled with their own oozing life. This contrast rises before me; and I ask myself whether there be indeed an Ormuzd and an Ahriman, and whether Ahriman be the stronger of the twain. From the claws of the sphinx my eyes have risen to her countenance which no eyes read.

"Because, therefore, I have these thoughts; and because also I have knowledge, not indeed great or wide, but within certain narrow limits more intimate than most men's, of this life which is not a life; to which food is as the fuel of hunger; sleep, our common sleep, precious, costly, and fallible, as water in a wilderness; in which men rob and women vend themselves—for fourpence; because I have such thoughts and such knowledge, I needed not the words of our great Cardinal to read with painful sympathy the book just put forward by a singular personality."[13]

Of the things he heard—and misery, he says, cries out from the kerbstone—the laugh, not the cry, of the children familiar with all evil was what appalled him most. Appalling, too, was the unuttered cry of children who knew not how to cry nor why they had cause. Among the notes are many jottings of a resolve to write on the young of the town, but these were used only incidentally in essays or letters. Such a one is found in the passage, of his study of Blessed John Baptist de la Salle, in which he states the case for Free Education:—

"Think of it. If Christ stood amidst your London slums, He could not say: 'Except ye become as one of these little children.' Far better your children were cast from the bridges of London, than they should become as one of those little ones. Could they be gathered together and educated in the truest sense of the word; could the children of the nation at large be so educated as to cut off future recruits to the ranks of Darkest England; then it would need no astrology to cast the horoscope of to-morrow. La tÊte de l'homme du peuple, nay rather de l'enfant du peuple—around that sways the conflict. Who grasps the child grasps the future."

He writes there at the high pressure of one who sees the tragedy and must shout "Help!"

"Let those who are robust enough not to take injury from the terrible directness with which things are stated read the chapter entitled 'The Children of the Lost.'[14] For it drives home a truth which I fear the English public, with all its compassion for our destitute children, scarcely realises, knows but in a vague, general way; namely, that they are brought up in sin from their cradles, that they know evil before they know good, that the boys are ruffians and profligates, the girls harlots, in the mother's womb. This, to me the most nightmarish idea in all the nightmare of those poor little lives, I have never been able to perceive that people had any true grasp on. And having mentioned it, though it is a subject very near my heart, I will say no more; nor enforce it, as I might well do, from my own sad knowledge."

To the juvenilia of the London period belongs a poem on an allied problem of the streets:—

It was not improbably written while he was befriended by the girl who, having noticed his forlorn state, did all in her power to assist him.

A monastic segregation of the sexes is often the hard rule of the outcast's road. Francis had no other friends among the women-folk or children of London, and often passed months without having speech of any save men. When he was again among friends and knew the children of Sister Songs he wrote:—

This girl gave out of her scant and pitiable opulence, consisting of a room, warmth, and food, and a cab thereto. When the streets were no longer crowded with shameful possibilities she would think of the only tryst that her heart regarded and, a sister of charity, would take her beggar into her vehicle at the appointed place and cherish him with an affection maidenly and motherly, and passionate in both these capacities. Two outcasts, they sat marvelling that there were joys for them to unbury and to share. Then, in a Chelsea room such as that of Rossetti's poem would they sit:—

Weakness and confidence, humility and reverence, were gifts unknown to her except at his hands, and she repaid them with graces as lovely as a child's, and as unhesitating as a saint's. In his address to a child, in a later year, he remembers this poor girl's childishness:—

Her sacrifice was to fly from him: learning he had found friends, she said that he must go to them and leave her. After his first interview with my father he had taken her his news. "They will not understand our friendship," she said, and then, "I always knew you were a genius." And so she strangled the opportunity; she killed again the child, the sister; the mother had come to life within her—she went away. Without warning she went to unknown lodgings and was lost to him. In "the mighty labyrinths of London" he lay in wait for her, nor would he leave the streets, thinking that in doing so he would make a final severance. Like de Quincey's Ann, she was sought, but never found, along the pavements at the place where she had been used to find him.

With de Quincey Thompson could have said, "During some years I hoped that she did live; and I suppose in the literal and unrhetorical use of the word myriad, I must, on my visits to London, have looked at myriads of female faces, in the hope of meeting Ann." And, again, that this incident of friendship "more than any other, coloured, or (more truly I should say) shaped, moulded and remoulded, composed and decomposed, the great body of opium dreams." Pursuit and search have been matters of much nocturnal and poetic moment; such was Patmore's recurring dream of the dead whom—

As with de Quincey, so with Patmore, so with Francis. To the dream, or sense, of pursuit, was added the suspicion of balking interference. De Quincey says that throughout his dreams he was conscious "of some shadowy malice which withdrew her, or attempted to withdraw her, from restoration and from hope." And Patmore:—

Pursuit circles after flight, and flight circles before pursuit, and they go about and meet and are confounded—as when children play round a tree—in the dreams that were common to de Quincey and Thompson, in the "Daughter of Lebanon" of the one and "The Hound of Heaven" of the other.

It was loyalty, the loyalty of one who knew what benefits he bestowed in receiving the alms of his forlorn friend, rather than love, that kept him so fast to his tryst with her that even when the chance offered for him to leave the streets, he refused at first to do that which would put an end to the possibility of their meetings. But he had not yet loved, nor met her whom he was destined to love—the unknown She for whom in Manchester he had prayed every night.

In an account of charities among the outcasts he quotes: "To be nameless in worthy deeds exceeds an infamous history. The Canaanitish woman lives more happily without a name than Herodias with one."