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 Shelley; and the 'personal equation' may have told in this case. For my own part, 1 feel grateful to Arnold for asserting so well the dæmonic power of Byron, and so justly distinguishing the poet in his hour of inspiration from the peer in his career of affectation and vice. Arnold's piece on the 'Study of Poetry,' written as an introduction to the collected English Poets, should be preserved in our literature as the norma, or canon of right opinion about poetry, as we preserve the standard coins in the Pyx, or the standard yard measure in the old Jewel-house at Westminster.

Matthew Arnold, the philosopher, the politician, the theologian, does not need prolonged notice, inasmuch as he was anxious to disclaim any title to be ranked as any one of the three. But he entered into many a keen debate on philosophy, politics, and religion; and, whilst disavowing for himself any kind of system of belief, he sate in judgment on the beliefs of others, and assured us that the mission of Culture was to be supreme Court of Appeal for all the brutalities of the vulgar, and all the immaturities of the ignorant. Indeed, since the very definition of Culture was 'to know the best that had ever been done and said,' to be 'a study of perfection,' 'to see things as they really are,' this Delphic priest of Culture was compelled to give us oracles about all the dark problems that harass the souls of philosophers, of politicians, and of theologians. He admitted this sacred duty, and manfully he strove to interpret the inspirations of the God within him. They were often charged with insight and wisdom; they were sometimes entirely mysterious; they frequently became a matter of language rather than of