appreciate the delicious coldness of claret in all its glory-his own expression.' One is not much surprised when Haydon further tells us, of the hero of such a story, that once for six weeks together he was hardly ever sober. 'He had no decision of character,' Haydon adds ; 'no object upon which to direct his great powers.

Character and self-control, the virtus verusque

labor so necessary for every kind of greatness, and for the great artist, too, indispensable, appear to be wanting, certainly, to this Keats of Haydon's portraiture. They are wanting also to the Keats of the Letters to Fanny Brawne. These letters make as unpleasing an impression as Haydon's anecdotes. The editor of Haydon's journals could not well omit what Haydon said of his friend, but for the publication of the Letters to Fanny Brawne I can see no good reason whatever. Their publication appears to me, I confess, inexcusable; they ought never to have been published. But published they are, and

we have to take notice of them. Letters written when Keats was near his end, under the throttling and unmanning grasp of mortal disease, we will not judge. But here is a letter written some months before he was taken ill. It is printed just as Keats wrote it.

You have absorb'd me. I have a sensation at the present moment as though I was dissolving-I should be exquisitely miserable without the hope of soon seeing you. I should be

afraid to separate myself far from you. My sweet Fanny, will your heart never change? My love, will it? I have no limit now to my love. . . . Your note came in just here. I cannot be happier away from you. 'Tis richer than an Argosy of Pearles. Do not threat me even in jest. I have been astonished that Men could die Martyrs for religion-I have shuddered at it. I shudder no more-I could be martyred for my Religion-Love is my religion-I could die for that. I could die for you. My Creed is Love and you are its only tenet. You have ravished me away by a Power I cannot resist; and yet I could resist till I saw you; and even since I have seen you I have endeavoured often 'to reason against the reasons of my Love.' I can do that no more-the pain would be too great. My love is selfish. I cannot breathe without you.

A man who writes love-letters in this strain is probably predestined, one may observe, to misfortune in his love-affairs; but that is nothing. The complete enervation of the writer is the real point for remark. We have the tone, or rather the entire want of tone, the abandonment of all reticence and all dignity, of the merely sensuous man, of the man who is passion's slave.' Nay, we have them in such wise that one is tempted to speak even as Blackwood or the Quarterly were in the old days wont to speak; one is tempted to say that Keats's love-letter is the love-letter of a surgeon's apprentice. It has in its relaxed self-abandonment something underbred and ignoble, as of a youth ill brought up, without the training which teaches us that we must put some constraint upon our feelings and upon the expression of them. It is the sort of love-letter of a surgeon's

apprentice which one might hear read out in a breach of promise case, or in the Divorce Court. The sensuous man speaks in it, and the sensuous man of a badly bred and badly trained sort. That many who are themselves also badly bred and badly trained should enjoy it, and should even think it a beautiful and characteristic production of him whom they call their 'lovely and beloved Keats,' does not make it better. These are the admirers whose pawing and fondness does not good but harm to the fame of Keats; who concentrate attention upon what in him is least wholesome and most questionable; who worship him, and would have the world worship him too, as the poet of

Light feet, dark violet eyes, and parted hair,

Soft dimpled hands, white neck, and creamy breast.

This sensuous strain Keats had, and a man of his poetic powers could not, whatever his strain, but show his talent in it. But he has something more, and something better. We who believe Keats to have been by his promise, at any rate, if not fully by his performance, one of the very greatest of English poets, and who believe also that a merely sensuous man cannot either by promise or by performance be a very great poet, because poetry interprets life, and so large and noble a part of life is outside of such a man's ken, we cannot but look for signs in him of something more than sensuousness, for signs of

character and virtue. And indeed the elements of high character Keats undoubtedly has, and the effort to develop them; the effort is frustrated and cut short by misfortune, and disease, and time, but for the due understanding of Keats's worth the recognition of this effort, and of the elements on which it worked, is necessary.

Lord Houghton, who praises very discriminatingly the poetry of Keats, has on his character also a remark full of discrimination. He says: 'The faults of Keats's disposition were precisely the contrary of those attributed to him by common opinion.' And he gives a letter written after the death of Keats by his brother George, in which the writer, speaking of the fantastic Johnny Keats invented for common opinion by Lord Byron and by the reviewers, declares indignantly: 'John was the very soul of manliness and courage, and as much like the Holy Ghost as Johnny Keats.' It is important to note this testimony, and to look well for whatever illustrates and confirms it.

Great weight is laid by Lord Houghton on such a direct profession of faith as the following: "That sort of probity and disinterestedness,' Keats writes to his brothers, which such men as Bailey possess, does hold and grasp the tip-top of any spiritual honours that can be paid to anything in this world.' Lord Houghton says that never have words more effectively expressed the conviction of the superiority of

virtue above beauty than those.' But merely to make a profession of faith of the kind here made by Keats is not difficult; what we should rather look for is some evidence of the instinct for character, for virtue, passing into the man's life, passing into his work.

Signs of virtue, in the true and large sense of the word, the instinct for virtue passing into the life of Keats and strengthening it, I find in the admirable wisdom and temper of what he says to his friend Bailey on the occasion of a quarrel between Reynolds and Haydon :

Things have happened lately of great perplexity; you must have heard of them; Reynolds and Haydon retorting and recriminating, and parting for ever. The same thing has happened between Haydon and Hunt. It is unfortunate; men should bear with each other; there lives not the man who may not be cut up, aye, lashed to pieces, on his weakest side. The best of men have but a portion of good in them. . . . The sure way, Bailey, is first to know a man's faults, and then be passive. If, after that, he insensibly draws you towards him, then you have no power to break the link. Before I felt interested in either Reynolds or Haydon, I was well read in their faults; yet, knowing them, I have been cementing gradually with both. I have an affection for them both, for reasons almost opposite; and to both must I of necessity cling, supported always by the hope that when a little time, a few years, shall have tried me more fully in their esteem, I may be able to bring them together.

Butler has well said that endeavouring to enforce upon our own minds a practical sense of virtue, or to beget in others that practical sense of it which a man really has himself, is a virtuous And such an endeavouring' is that of

act.'