Love in the Digital Age A Modern Romance

The previous literary life of this country had left vigorous many old forces in the Victorian time, as in our time. Roman Britain and Medi?val England are still not only alive but lively; for real development is not leaving things behind, as on a road, but drawing life from them, as from a root. Even when we improve we never progress. For progress, the metaphor from the road, implies a man leaving his home behind him: but improvement means a man exalting the towers or extending the gardens of his home.

The ancient English literature was like all the several literatures of Christendom, alike in its likeness, alike in its very unlikeness. Like all European cultures, it was European; like all European cultures, it was something more than European. A most marked and unmanageable national temperament is plain in Chaucer and the ballads of Robin Hood; in spite of deep and sometimes disastrous changes of national policy, that note is still unmistakable in Shakespeare, in Johnson and his friends, in Cobbett, in Dickens. It is vain to dream of defining such vivid things; a national soul is as indefinable as a smell, and as unmistakable. I remember a friend who tried impatiently to explain the word "mistletoe" to a German, and cried at last, despairing, "Well, you know holly-mistletoe's the opposite!" I do not commend this logical method in the comparison of plants or nations. But if he had said to the Teuton, "Well, you know Germany-England's the opposite"-the definition, though fallacious, would not have been wholly false. England, like all Christian countries, absorbed valuable elements from the forests and the rude romanticism of the North; but, like all Christian countries, it drank its longest literary draughts from the classic fountains of the ancients: nor was this (as is so often loosely thought) a matter of the mere "Renaissance." The English tongue and talent of speech did not merely flower suddenly into the gargantuan polysyllables of the great Elizabethans; it had always been full of the popular Latin of the Middle Ages. But whatever balance of blood and racial idiom one allows, it is really true that the only suggestion that gets near the Englishman is to hint how far he is from the German. The Germans, like the Welsh, can sing perfectly serious songs perfectly seriously in chorus: can with clear eyes and clear voices join together in words of innocent and beautiful personal passion, for a false maiden or a dead child. The nearest one can get to defining the poetic temper of Englishmen is to say that they couldn't do this even for beer. They can sing in chorus, and louder than other Christians: but they must have in their songs something, I know not what, that is at once shamefaced and rowdy. If the matter be emotional, it must somehow be also broad, common and comic, as "Wapping Old Stairs" and "Sally in Our Alley." If it be patriotic, it must somehow be openly bombastic and, as it were, indefensible, like "Rule Britannia" or like that superb song (I never knew its name, if it has one) that records the number of leagues from Ushant to the Scilly Isles. Also there is a tender love-lyric called "O Tarry Trousers" which is even more English than the heart of The Midsummer Night's Dream. But our greatest bards and sages have often shown a tendency to rant it and roar it like true British sailors; to employ an extravagance that is half conscious and therefore half humorous. Compare, for example, the rants of Shakespeare with the rants of Victor Hugo. A piece of Hugo's eloquence is either a serious triumph or a serious collapse: one feels the poet is offended at a smile. But Shakespeare seems rather proud of talking nonsense: I never can read that rousing and mounting description of the storm, where it comes to-

"Who take the ruffian billows by the top,

Curling their monstrous heads, and hanging them

With deafening clamour in the slippery clouds."

without seeing an immense balloon rising from the ground, with Shakespeare grinning over the edge of the car, and saying, "You can't stop me: I am above reason now." That is the nearest we can get to the general national spirit, which we have now to follow through one brief and curious but very national episode.

Three years before the young queen was crowned, William Cobbett was buried at Farnham. It may seem strange to begin with this great neglected name, rather than the old age of Wordsworth or the young death of Shelley. But to any one who feels literature as human, the empty chair of Cobbett is more solemn and significant than the throne. With him died the sort of democracy that was a return to Nature, and which only poets and mobs can understand. After him Radicalism is urban-and Toryism suburban. Going through green Warwickshire, Cobbett might have thought of the crops and Shelley of the clouds. But Shelley would have called Birmingham what Cobbett called it-a hell-hole. Cobbett was one with after Liberals in the ideal of Man under an equal law, a citizen of no mean city. He differed from after Liberals in strongly affirming that Liverpool and Leeds are mean cities.

It is no idle Hibernianism to say that towards the end of the eighteenth century the most important event in English history happened in France. It would seem still more perverse, yet it would be still more precise, to say that the most important event in English history was the event that never happened at all-the English Revolution on the lines of the French Revolution. Its failure was not due to any lack of fervour or even ferocity in those who would have brought it about: from the time when the first shout went up for Wilkes to the time when the last Luddite fires were quenched in a cold rain of rationalism, the spirit of Cobbett, of rural republicanism, of English and patriotic democracy, burned like a beacon. The revolution failed because it was foiled by another revolution; an aristocratic revolution, a victory of the rich over the poor. It was about this time that the common lands were finally enclosed; that the more cruel game laws were first established; that England became finally a land of landlords instead of common land-owners. I will not call it a Tory reaction; for much of the worst of it (especially of the land-grabbing) was done by Whigs; but we may certainly call it Anti-Jacobin. Now this fact, though political, is not only relevant but essential to everything that concerned literature. The upshot was that though England was full of the revolutionary ideas, nevertheless there was no revolution. And the effect of this in turn was that from the middle of the eighteenth century to the middle of the nineteenth the spirit of revolt in England took a wholly literary form. In France it was what people did that was wild and elemental; in England it was what people wrote. It is a quaint comment on the notion that the English are practical and the French merely visionary, that we were rebels in arts while they were rebels in arms.

It has been well and wittily said (as illustrating the mildness of English and the violence of French developments) that the same Gospel of Rousseau which in France produced the Terror, in England produced Sandford and Merton. But people forget that in literature the English were by no means restrained by Mr. Barlow; and that if we turn from politics to art, we shall find the two parts peculiarly reversed. It would be equally true to say that the same eighteenth-century emancipation which in France produced the pictures of David, in England produced the pictures of Blake. There never were, I think, men who gave to the imagination so much of the sense of having broken out into the very borderlands of being, as did the great English poets of the romantic or revolutionary period; than Coleridge in the secret sunlight of the Antarctic, where the waters were like witches' oils; than Keats looking out of those extreme mysterious casements upon that ultimate sea. The heroes and criminals of the great French crisis would have been quite as incapable of such imaginative independence as Keats and Coleridge would have been incapable of winning the battle of Wattignies. In Paris the tree of liberty was a garden tree, clipped very correctly; and Robespierre used the razor more regularly than the guillotine. Danton, who knew and admired English literature, would have cursed freely over Kubla Khan; and if the Committee of Public Safety had not already executed Shelley as an aristocrat, they would certainly have locked him up for a madman. Even Hébert (the one really vile Revolutionist), had he been reproached by English poets with worshipping the Goddess of Reason, might legitimately have retorted that it was rather the Goddess of Unreason that they set up to be worshipped. Verbally considered, Carlyle's French Revolution was more revolutionary than the real French Revolution: and if Carrier, in an exaggerative phrase, empurpled the Loire with carnage, Turner almost literally set the Thames on fire.

This trend of the English Romantics to carry out the revolutionary idea not savagely in works, but very wildly indeed in words, had several results; the most important of which was this. It started English literature after the Revolution with a sort of bent towards independence and eccentricity, which in the brighter wits became individuality, and in the duller ones, Individualism. English Romantics, English Liberals, were not public men making a republic, but poets, each seeing a vision. The lonelier version of liberty was a sort of aristocratic anarchism in Byron and Shelley; but though in Victorian times it faded into much milder prejudices and much more bourgeois crotchets, England retained from that twist a certain odd separation and privacy. England became much more of an island than she had ever been before. There fell from her about this time, not only the understanding of France or Germany, but to her own long and yet lingering disaster, the understanding of Ireland. She had not joined in the attempt to create European democracy; nor did she, save in the first glow of Waterloo, join in the counter-attempt to destroy it. The life in her literature was still, to a large extent, the romantic liberalism of Rousseau, the free and humane truisms that had refreshed the other nations, the return to Nature and to natural rights. But that which in Rousseau was a creed, became in Hazlitt a taste and in Lamb little more than a whim. These latter and their like form a group at the beginning of the nineteenth century of those we may call the Eccentrics: they gather round Coleridge and his decaying dreams or linger in the tracks of Keats and Shelley and Godwin; Lamb with his bibliomania and creed of pure caprice, the most unique of all geniuses; Leigh Hunt with his Bohemian impecuniosity; Landor with his tempestuous temper, throwing plates on the floor; Hazlitt with his bitterness and his low love affair; even that healthier and happier Bohemian, Peacock. With these, in one sense at least, goes De Quincey. He was, unlike most of these embers of the revolutionary age in letters, a Tory; and was attached to the political army which is best represented in letters by the virile laughter and leisure of Wilson's Noctes Ambrosian?. But he had nothing in common with that environment. It remained for some time as a Tory tradition, which balanced the cold and brilliant aristocracy of the Whigs. It lived on the legend of Trafalgar; the sense that insularity was independence; the sense that anomalies are as jolly as family jokes; the general sense that old salts are the salt of the earth. It still lives in some old songs about Nelson or Waterloo, which are vastly more pompous and vastly more sincere than the cockney cocksureness of later Jingo lyrics. But it is hard to connect De Quincey with it; or, indeed, with anything else. De Quincey would certainly have been a happier man, and almost certainly a better man, if he had got drunk on toddy with Wilson, instead of getting calm and clear (as he himself describes) on opium, and with no company but a book of German metaphysics. But he would hardly have revealed those wonderful vistas and perspectives of prose, which permit one to call him the first and most powerful of the decadents: those sentences that lengthen out like nightmare corridors, or rise higher and higher like impossible eastern pagodas. He was a morbid fellow, and far less moral than Burns; for when Burns confessed excess he did not defend it. But he has cast a gigantic shadow on our literature, and was as certainly a genius as Poe. Also he had humour, which Poe had not. And if any one still smarting from the pinpricks of Wilde or Whistler, wants to convict them of plagiarism in their "art for art" epigrams-he will find most of what they said said better in Murder as One of the Fine Arts.

One great man remains of this elder group, who did their last work only under Victoria; he knew most of the members of it, yet he did not belong to it in any corporate sense. He was a poor man and an invalid, with Scotch blood and a strong, though perhaps only inherited, quarrel with the old Calvinism; by name Thomas Hood. Poverty and illness forced him to the toils of an incessant jester; and the revolt against gloomy religion made him turn his wit, whenever he could, in the direction of a defence of happier and humaner views. In the long great roll that includes Homer and Shakespeare, he was the last great man who really employed the pun. His puns were not all good (nor were Shakespeare's), but the best of them were a strong and fresh form of art. The pun is said to be a thing of two meanings; but with Hood there were three meanings, for there was also the abstract truth that would have been there with no pun at all. The pun of Hood is underrated, like the "wit" of Voltaire, by those who forget that the words of Voltaire were not pins, but swords. In Hood at his best the verbal neatness only gives to the satire or the scorn a ring of finality such as is given by rhyme. For rhyme does go with reason, since the aim of both is to bring things to an end. The tragic necessity of puns tautened and hardened Hood's genius; so that there is always a sort of shadow of that sharpness across all his serious poems, falling like the shadow of a sword. "Sewing at once with a double thread a shroud as well as a shirt"-"We thought her dying when she slept, and sleeping when she died"-"Oh God, that bread should be so dear and flesh and blood so cheap"-none can fail to note in these a certain fighting discipline of phrase, a compactness and point which was well trained in lines like "A cannon-ball took off his legs, so he laid down his arms." In France he would have been a great epigrammatist, like Hugo. In England he is a punster.

There was nothing at least in this group I have loosely called the Eccentrics that disturbs the general sense that all their generation was part of the sunset of the great revolutionary poets. This fading glamour affected England in a sentimental and, to some extent, a snobbish direction; making men feel that great lords with long curls and whiskers were naturally the wits that led the world. But it affected England also negatively and by reaction; for it associated such men as Byron with superiority, but not with success. The English middle classes were led to distrust poetry almost as much as they admired it. They could not believe that either vision at the one end or violence at the other could ever be practical. They were deaf to that great warning of Hugo: "You say the poet is in the clouds; but so is the thunderbolt." Ideals exhausted themselves in the void; Victorian England, very unwisely, would have no more to do with idealists in politics. And this, chiefly, because there had been about these great poets a young and splendid sterility; since the pantheist Shelley was in fact washed under by the wave of the world, or Byron sank in death as he drew the sword for Hellas.

The chief turn of nineteenth-century England was taken about the time when a footman at Holland House opened a door and announced "Mr. Macaulay." Macaulay's literary popularity was representative and it was deserved; but his presence among the great Whig families marks an epoch. He was the son of one of the first "friends of the negro," whose honest industry and philanthropy were darkened by a religion of sombre smugness, which almost makes one fancy they loved the negro for his colour, and would have turned away from red or yellow men as needlessly gaudy. But his wit and his politics (combined with that dropping of the Puritan tenets but retention of the Puritan tone which marked his class and generation), lifted him into a sphere which was utterly opposite to that from which he came. This Whig world was exclusive; but it was not narrow. It was very difficult for an outsider to get into it; but if he did get into it he was in a much freer atmosphere than any other in England. Of those aristocrats, the Old Guard of the eighteenth century, many denied God, many defended Bonaparte, and nearly all sneered at the Royal Family. Nor did wealth or birth make any barriers for those once within this singular Whig world. The platform was high, but it was level. Moreover the upstart nowadays pushes himself by wealth: but the Whigs could choose their upstarts. In that world Macaulay found Rogers, with his phosphorescent and corpse-like brilliancy; there he found Sydney Smith, bursting with crackers of common sense, an admirable old heathen; there he found Tom Moore, the romantic of the Regency, a shortened shadow of Lord Byron. That he reached this platform and remained on it is, I say, typical of a turning-point in the century. For the fundamental fact of early Victorian history was this: the decision of the middle classes to employ their new wealth in backing up a sort of aristocratical compromise, and not (like the middle class in the French Revolution) insisting on a clean sweep and a clear democratic programme. It went along with the decision of the aristocracy to recruit itself more freely from the middle class. It was then also that Victorian "prudery" began: the great lords yielded on this as on Free Trade. These two decisions have made the doubtful England of to-day; and Macaulay is typical of them; he is the bourgeois in Belgravia. The alliance is marked by his great speeches for Lord Grey's Reform Bill: it is marked even more significantly in his speech against the Chartists. Cobbett was dead.

Macaulay makes the foundation of the Victorian age in all its very English and unique elements: its praise of Puritan politics and abandonment of Puritan theology; its belief in a cautious but perpetual patching up of the Constitution; its admiration for industrial wealth. But above all he typifies the two things that really make the Victorian Age itself, the cheapness and narrowness of its conscious formul?; the richness and humanity of its unconscious tradition. There were two Macaulays, a rational Macaulay who was generally wrong, and a romantic Macaulay who was almost invariably right. All that was small in him derives from the dull parliamentarism of men like Sir James Mackintosh; but all that was great in him has much more kinship with the festive antiquarianism of Sir Walter Scott.

As a philosopher he had only two thoughts; and neither of them is true. The first was that politics, as an experimental science, must go on improving, along with clocks, pistols or penknives, by the mere accumulation of experiment and variety. He was, indeed, far too strong-minded a man to accept the hazy modern notion that the soul in its highest sense can change: he seems to have held that religion can never get any better and that poetry rather tends to get worse. But he did not see the flaw in his political theory; which is that unless the soul improves with time there is no guarantee that the accumulations of experience will be adequately used. Figures do not add themselves up; birds do not label or stuff themselves; comets do not calculate their own courses; these things are done by the soul of man. And if the soul of man is subject to other laws, is liable to sin, to sleep, to anarchism or to suicide, then all sciences including politics may fall as sterile and lie as fallow as before man's reason was made. Macaulay seemed sometimes to talk as if clocks produced clocks, or guns had families of little pistols, or a penknife littered like a pig. The other view he held was the more or less utilitarian theory of toleration; that we should get the best butcher whether he was a Baptist or a Muggletonian, and the best soldier whether he was a Wesleyan or an Irvingite. The compromise worked well enough in an England Protestant in bulk; but Macaulay ought to have seen that it has its limitations. A good butcher might be a Baptist; he is not very likely to be a Buddhist. A good soldier might be a Wesleyan; he would hardly be a Quaker. For the rest, Macaulay was concerned to interpret the seventeenth century in terms of the triumph of the Whigs as champions of public rights; and he upheld this one-sidedly but not malignantly in a style of rounded and ringing sentences, which at its best is like steel and at its worst like tin.

This was the small conscious Macaulay; the great unconscious Macaulay was very different. His noble enduring quality in our literature is this: that he truly had an abstract passion for history; a warm, poetic and sincere enthusiasm for great things as such; an ardour and appetite for great books, great battles, great cities, great men. He felt and used names like trumpets. The reader's greatest joy is in the writer's own joy, when he can let his last phrase fall like a hammer on some resounding name like Hildebrand or Charlemagne, on the eagles of Rome or the pillars of Hercules. As with Walter Scott, some of the best things in his prose and poetry are the surnames that he did not make. And it is remarkable to notice that this romance of history, so far from making him more partial or untrustworthy, was the only thing that made him moderately just. His reason was entirely one-sided and fanatical. It was his imagination that was well-balanced and broad. He was monotonously certain that only Whigs were right; but it was necessary that Tories should at least be great, that his heroes might have foemen worthy of their steel. If there was one thing in the world he hated it was a High Church Royalist parson; yet when Jeremy Collier the Jacobite priest raises a real banner, all Macaulay's blood warms with the mere prospect of a fight. "It is inspiriting to see how gallantly the solitary outlaw advances to attack enemies formidable separately, and, it might have been thought, irresistible when combined; distributes his swashing blows right and left among Wycherley, Congreve and Vanbrugh, treads the wretched D'Urfey down in the dirt beneath his feet; and strikes with all his strength full at the towering crest of Dryden." That is exactly where Macaulay is great; because he is almost Homeric. The whole triumph turns upon mere names; but men are commanded by names. So his poem on the Armada is really a good geography book gone mad; one sees the map of England come alive and march and mix under the eye.

The chief tragedy in the trend of later literature may be expressed by saying that the smaller Macaulay conquered the larger. Later men had less and less of that hot love of history he had inherited from Scott. They had more and more of that cold science of self-interests which he had learnt from Bentham.

The name of this great man, though it belongs to a period before the Victorian, is, like the name of Cobbett, very important to it. In substance Macaulay accepted the conclusions of Bentham; though he offered brilliant objections to all his arguments. In any case the soul of Bentham (if he had one) went marching on, like John Brown; and in the central Victorian movement it was certainly he who won. John Stuart Mill was the final flower of that growth. He was himself fresh and delicate and pure; but that is the business of a flower. Though he had to preach a hard rationalism in religion, a hard competition in economics, a hard egoism in ethics, his own soul had all that silvery sensitiveness that can be seen in his fine portrait by Watts. He boasted none of that brutal optimism with which his friends and followers of the Manchester School expounded their cheery negations. There was about Mill even a sort of embarrassment; he exhibited all the wheels of his iron universe rather reluctantly, like a gentleman in trade showing ladies over his factory. There shone in him a beautiful reverence for women, which is all the more touching because, in his department, as it were, he could only offer them so dry a gift as the Victorian Parliamentary Franchise.

Now in trying to describe how the Victorian writers stood to each other, we must recur to the very real difficulty noted at the beginning: the difficulty of keeping the moral order parallel with the chronological order. For the mind moves by instincts, associations, premonitions and not by fixed dates or completed processes. Action and reaction will occur simultaneously: or the cause actually be found after the effect. Errors will be resisted before they have been properly promulgated: notions will be first defined long after they are dead. It is no good getting the almanac to look up moonshine; and most literature in this sense is moonshine. Thus Wordsworth shrank back into Toryism, as it were, from a Shelleyan extreme of pantheism as yet disembodied. Thus Newman took down the iron sword of dogma to parry a blow not yet delivered, that was coming from the club of Darwin. For this reason no one can understand tradition, or even history, who has not some tenderness for anachronism.

Now for the great part of the Victorian era the utilitarian tradition which reached its highest in Mill held the centre of the field; it was the philosophy in office, so to speak. It sustained its march of codification and inquiry until it had made possible the great victories of Darwin and Huxley and Wallace. If we take Macaulay at the beginning of the epoch and Huxley at the end of it, we shall find that they had much in common. They were both square-jawed, simple men, greedy of controversy but scornful of sophistry, dead to mysticism but very much alive to morality; and they were both very much more under the influence of their own admirable rhetoric than they knew. Huxley, especially, was much more a literary than a scientific man. It is amusing to note that when Huxley was charged with being rhetorical, he expressed his horror of "plastering the fair face of truth with that pestilent cosmetic, rhetoric," which is itself about as well-plastered a piece of rhetoric as Ruskin himself could have managed. The difference that the period had developed can best be seen if we consider this: that while neither was of a spiritual sort, Macaulay took it for granted that common sense required some kind of theology, while Huxley took it for granted that common sense meant having none. Macaulay, it is said, never talked about his religion: but Huxley was always talking about the religion he hadn't got.

But though this simple Victorian rationalism held the centre, and in a certain sense was the Victorian era, it was assailed on many sides, and had been assailed even before the beginning of that era. The rest of the intellectual history of the time is a series of reactions against it, which come wave after wave. They have succeeded in shaking it, but not in dislodging it from the modern mind. The first of these was the Oxford Movement; a bow that broke when it had let loose the flashing arrow that was Newman. The second reaction was one man; without teachers or pupils-Dickens. The third reaction was a group that tried to create a sort of new romantic Protestantism, to pit against both Reason and Rome-Carlyle, Ruskin, Kingsley, Maurice-perhaps Tennyson. Browning also was at once romantic and Puritan; but he belonged to no group, and worked against materialism in a manner entirely his own. Though as a boy he bought eagerly Shelley's revolutionary poems, he did not think of becoming a revolutionary poet. He concentrated on the special souls of men; seeking God in a series of private interviews. Hence Browning, great as he is, is rather one of the Victorian novelists than wholly of the Victorian poets. From Ruskin, again, descend those who may be called the Pre-Raphaelites of prose and poetry.

It is really with this rationalism triumphant, and with the romance of these various attacks on it, that the study of Victorian literature begins and proceeds. Bentham was already the prophet of a powerful sect; Macaulay was already the historian of an historic party, before the true Victorian epoch began. The middle classes were emerging in a state of damaged Puritanism. The upper classes were utterly pagan. Their clear and courageous testimony remains in those immortal words of Lord Melbourne, who had led the young queen to the throne and long stood there as her protector. "No one has more respect for the Christian religion than I have; but really, when it comes to intruding it into private life--" What was pure paganism in the politics of Melbourne became a sort of mystical cynicism in the politics of Disraeli; and is well mirrored in his novels-for he was a man who felt at home in mirrors. With every allowance for aliens and eccentrics and all the accidents that must always eat the edges of any systematic circumference, it may still be said that the Utilitarians held the fort.

Of the Oxford Movement what remains most strongly in the Victorian Epoch centres round the challenge of Newman, its one great literary man. But the movement as a whole had been of great significance in the very genesis and make up of the society: yet that significance is not quite easy immediately to define. It was certainly not ?sthetic ritualism; scarcely one of the Oxford High Churchmen was what we should call a Ritualist. It was certainly not a conscious reaching out towards Rome: except on a Roman Catholic theory which might explain all our unrests by that dim desire. It knew little of Europe, it knew nothing of Ireland, to which any merely Roman Catholic revulsion would obviously have turned. In the first instance, I think, the more it is studied, the more it would appear that it was a movement of mere religion as such. It was not so much a taste for Catholic dogma, but simply a hunger for dogma. For dogma means the serious satisfaction of the mind. Dogma does not mean the absence of thought, but the end of thought. It was a revolt against the Victorian spirit in one particular aspect of it; which may roughly be called (in a cosy and domestic Victorian metaphor) having your cake and eating it too. It saw that the solid and serious Victorians were fundamentally frivolous-because they were fundamentally inconsistent.

A man making the confession of any creed worth ten minutes' intelligent talk, is always a man who gains something and gives up something. So long as he does both he can create: for he is making an outline and a shape. Mahomet created, when he forbade wine but allowed five wives: he created a very big thing, which we have still to deal with. The first French Republic created, when it affirmed property and abolished peerages; France still stands like a square, four-sided building which Europe has besieged in vain. The men of the Oxford Movement would have been horrified at being compared either with Moslems or Jacobins. But their sub-conscious thirst was for something that Moslems and Jacobins had and ordinary Anglicans had not: the exalted excitement of consistency. If you were a Moslem you were not a Bacchanal. If you were a Republican you were not a peer. And so the Oxford men, even in their first and dimmest stages, felt that if you were a Churchman you were not a Dissenter. The Oxford Movement was, out of the very roots of its being, a rational movement; almost a rationalist movement. In that it differed sharply from the other reactions that shook the Utilitarian compromise; the blinding mysticism of Carlyle, the mere manly emotionalism of Dickens. It was an appeal to reason: reason said that if a Christian had a feast day he must have a fast day too. Otherwise, all days ought to be alike; and this was that very Utilitarianism against which their Oxford Movement was the first and most rational assault.