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 unconsciously, the "Blackwood" review of Keats—but this is purely incidental; and, as a rule, I suspect that the Hierarchs of Tophet pass quite unnoticed, or, perhaps, in certain cases, as good but mistaken men.'

'But you used the word "unconscious" just now, of Keats' reviewers. Is wickedness ever unconscious?'

'Always. It must be so. It is like holiness and genius in this as in other points; it is a certain rapture or ecstasy of the soul; a transcendent effort to surpass the ordinary bounds. So, surpassing these, it surpasses also the understanding, the faculty that takes note of that which comes before it. No, a man may be infinitely and horribly wicked and never suspect it. But I tell you, evil in this, its certain and true sense, is rare, and I think it is growing rarer.'

'I am trying to get hold of it all,' said Cotgrave. 'From what you say, I gather that the true evil differs generically from that which we call evil?'

'Quite so. There is, no doubt, an analogy between the two; a resemblance such as enables us to use, quite legitimately, such terms as the "foot of the mountain" and the "leg of the table." And, sometimes, of course, the two speak, as it were, in the same language. The rough miner, or "puddler," the untrained, undeveloped "tiger-man," heated by a quart or two above his usual measure, comes home and kicks his irritating and injudicious wife to death. He is a murderer. And Gilles de Raiz was a murderer. But you see the gulf that separates the two? The "word," if I may so speak, is accidentally the same in each case, but the "meaning" is utterly different. It is flagrant "Hobson Jobson" to confuse the two, or rather, it is as if one