connection with these rough notes. First, in merely enumerating
the salient features of a nation’s character, one gives no
picture whatever of the _life_ they led. The Greek _men_ led
a highly intellectual, artistic, and on the whole a very
gay life. If we look around us to-day, we shall find among
ourselves Greeks, intellectual men who are moral sceptics,
who simply do not understand that moral motives exist, who
do no act in their lives from a sense of principle, and who
live a purely material life (unless perhaps some great crisis,
the arrival of the angel of Death or some other overwhelming
event, awakens them to a sense of higher things). We can see
something like a parallel to the Greeks in the gay, immoral,
artistic French aristocracy who lived in the midst of a
starving peasantry before the Revolution—or in George Eliot’s
fascinating renaissance story in _Romola_ of the young Greek
Tito Melema. A man may be cruel, faithless and immoral, and yet
live a gay artistic and intellectual life—but it is not such a
life as would have appealed to Myers or to ourselves. Secondly,
a clear knowledge of the truth about the Greek character does
in no way detract from the miracle of their literature or of
their art. It _adds_ to the wonder of it all. (If one may with
the utmost reverence make another comparison, how can we fully
appreciate the wonder and beauty of Christ’s teaching, if we
forget the conditions of the time?) To find most beautiful
poetry, fine literature, deep philosophic thought, amazing
grace and charm in art emanating from this primitive race is
purely astounding in itself. And it needs to be borne in mind
that even the men who took part in Plato’s _Symposium_ lived in
a different atmosphere from our own, and had a very different
conception of the physical universe and the moral law. But this
should _add_ to our admiration, our _veneration_, for a Plato
who could rise to so great a sublimity of thought in spite of
such semi-barbarous conditions and surroundings. These men
also looked upon the world with younger and fresher eyes. We
are two thousand three hundred years older than they are. They
knew very little of the past history of the world and had only
an insignificant fraction of our scientific knowledge. If any
religious doubts had begun to arise in their minds, they still
could not possibly have rid themselves of the belief instilled
into them since childhood—and they lived among Nymphs and
Fauns, and saw a god in every star and under every wave. Never
had they heard or dreamt of any Love of God, or Love of Man.
It is only the enthusiast who, by picturing the Greeks as a
modern moral nation, detracts from our real interest in them
and robs their literature of its fascination. If knowledge of
the true Greek character were to destroy all our enjoyment in
their art and literature, even then truth must prevail “though
the heavens fall”; but the fact is far otherwise. The fuller
our knowledge the more we shall enjoy the greatness and beauty
of their art and poetry and the more absorbing will be our
interest in their literature.
FOOTNOTES
[1] From Richard Hodgson’s Christmas Card, 1904, the Christmas before his
death.
[2] To the readers of the Adelaide edition (which was issued only in
Australia) I should explain why the book is now so much enlarged. The
first issue was prepared hastily and without sufficient care. (The
proceeds were to go to the Australian Repatriation Fund, and the book
was hurriedly put together and printed to be ready for a Repatriation
Day which was announced but actually was never held.) It was my
first experience in publishing, and I did not realize the care and
consideration required in issuing a book even of this character. Hence
(1) part of my manuscript was entirely overlooked; (2) I failed to see
that many quotations would be improved by adding their context; (3) I
did not go properly through the great mass of Hodgson’s correspondence;
and (4) I, wrongly, as I now think, excluded many quotations because I
thought certain subjects were unsuitable for the book. Besides extending
the scope of the collection by including those subjects I now have no
longer restricted myself to the seventy-eighty period. The notes also add
materially to the size of this volume.
[3] See Tennyson’s “Princess”:—
Fresh as the first beam glittering on a sail
That brings our friends up from the underworld
[4] I occasionally thought I had hit on something new, but usually
discovered that I had been anticipated—and then deeply sympathized with
St. Jerome’s old tutor, Donatus. It will be remembered that Jerome, in
his commentary on “There is no new thing under the sun,” tells us that
Donatus used to say, Pereant qui ante nos nostra dixerunt, “Confound the
fellows who anticipated us!”
[5] The flippancy is at times amusing, as when he says: “The account of
the whale swallowing Jonah, though the whale may have been large enough
to do so, borders greatly on the marvellous; but it would have approached
nearer to the just idea of a miracle if Jonah had swallowed the whale.”
[6] Altered from “That,” which may be a misprint. “Thou” gives the same
meaning and runs more smoothly.
[7] Compare “I never nursed a dear gazelle” (p. 181).
[8] See Milton’s imitation of a fugue. _Par. Lost XI._
[9] “I take the risk,” or “Mine the risk.”
[10] The above is a concrete illustration of Browning’s meaning in
the preceding quotation, but a far wider illustration is seen in the
terrible cruelties inflicted on the one side by the Inquisition and on
the other by the Protestants. This was again due to the introduction of
_intellectualism_, which distorted the Religion of Love into a Religion
of Hate.
[11] Cf. Coleridge, p. 313.
[12] The girls are bathing.
[13] The information in this note comes partly from _Notes and Queries_.
[14] See p. 40.
[15] It is unfortunate that this word is often used in the sense of
something unreal as mere idle fancy instead of an _active creative_
faculty, see pp. 357, 358.
[16] In 1843 Mrs. Browning’s fine appeal, “The Cry of the Children.”
appeared in “Blackwood,” but I presume had little effect. So also Hood’s
“Song of the Shirt,” “Bridge of Sighs,” and “Song of the Labourer,” were
written about the same time, but could have made little real impression.
[17] The family name is now apparently pronounced as it is spelt (see
“An English Pronouncing Dictionary,” by Daniel Jones, and the “Century”
and “Webster”). Such a change must often happen. I have cousins named
Colclough, who in Australia became so tired of correcting people that
they finally resigned themselves to the loss of the old pronunciation
“Cokely” and accepted the less euphonious “Colclo.”
[18] Was a phrase of Cowper’s in Bentham’s mind? The latter wrote
to Christopher Rowley, “We are strange creatures, my little friend;
everything that we do is in reality important, though half that we do
seems to be push-pin.”
[19] “Squyer” is a dissyllable. The final _e_ at the end of a line is
always sounded like _a_ in “China.” “Lokkes,” “sleves” and “faire”
are also dissyllables, because _e_, _ed_, _en_, _es_ are sounded as
syllables, except before vowels and certain words beginning with _h_.
[20] Micah vi. 8.
[21] One certainly protests. There is a great mass of medical and other
evidence to the contrary. Sir William Osler made notes of about 500
cases, and says, “To the great majority their death, like their birth,
was a sleep and a forgetting.”
[22] The “Summit,” completion or end.
[23] The eyes, smile, etc., referred to in the intermediate verses.
[24] No doubt one reason would be that given by the Australian black
woman for leaving her baby in the bush, “him too much cry.” The Greeks
had numerous slaves, and were fond of comfort; and their houses were, of
course, small and cramped compared with our own.
[25] Black care, Horace, Od. 3, 1, 40.
[26] Water-clocks, used like an hour-glass.
[27] When “Balder the Beautiful” was published in the _Contemporary_
(March-May, 1877), Buchanan had the following note, which he has not
repeated in his collected works: “Balder (in this poem) is the divine
spirit of earthly beauty and joy, and the only one of the gods who loves
and pities men. Sick of the darkness of heaven, he returns to the earth
which fostered him, and of which he is beloved, and now for the first
time he becomes conscious of that Shadow of Death, which darkens the lot
of all mortal things.”
[28] Quoted in E. Clodd’s _Story of Creation_.
[29] Italics mine.
[30] See, for instance, Kipling’s beautiful poem “A Dedication”
The depth and dream of my desire,
The bitter paths wherein I stray,
Thou knowest Who hast made the Fire,
Thou knowest Who hast made the Clay.
[31] Milton’s sonnet, “To the Lady Margaret Ley.”
[32] “They say unto her, Woman, why weepest thou? She saith unto them,
Because they have taken away my Lord, and I know not where they have
laid Him” (John xx. 13). The sermon is on the subject of the growth of
religious ideas.
[33] This standing by itself may give a somewhat wrong impression of
Menzies’ thought. As a matter of fact, the text of the sermon is: “I
am come that they might have life, and that they might have it more
abundantly” (John x. 10).
[34] So we speak of a “sea of heads”, “sea of faces,” “sea of sand,” “sea
of clouds,” “sea of vegetation,” etc.
[35] See sub-note at the end of this note.
[36] We can, however, agree that the language of all three poets,
Shelley, Sappho, and Simonides, is exquisitely beautiful. Professor
Naylor points out that it is a characteristic of the early Greek poets
to compress a description into a series of epithets full of expression,
without connecting words—compare Tennyson (“The Passing of Arthur”).
But it lies
Deep-meadowed, happy, fair with orchard-lawns
And bowery hollows crown’d with summer sea.
[37] As Professor Darnley Naylor’s name appears at times in this book it
is necessary to mention that _he is so qualified_ and, therefore, is not
one of the gentlemen referred to.
I may mention here that Mr. Livingstone deserves censure for not giving
us an index to his valuable book. This neglect, being greatly provocative
of profanity, is an _offence against morality_. Much loss of time and
irritation have been caused to me in looking up passages I remembered in
his book—and I have at times given up the search in despair.
[38] See interesting remarks on Matthew Arnold and Addison in Herbert
Spencer’s “Study of Sociology,” Note 20 to Ch. 10. Professor Naylor
also in the preface to his _Latin and English Idiom_, points out that
_verbally accurate_ translation of the Classics tends to _ruin_ the
English of a student.
[39] For example: Miss Jane Harrison (_Mythology of Ancient Athens_)
says “all sweetness and love” come to mortals from the “holy” Charites
who “were in the fullest sense ‘givers of all grace.’” (That is to say,
these deities have the attributes of _God_, who is, of course, the sole
giver of all grace! Compare with this Professor Gilbert Murray on the god
Dionysus, p. 374.)
[40] Unshriven, without having received the sacrament.
[41] Crucifix.
[42] Homer tells us that Apollo and Poseidon “built” the walls of Troy;
the legend that Apollo moved stones into their places by music is of a
later date. See Ovid, _Heroid_, 16, 181; Propertius 3, 9, 39. See also
Tennyson’s “Oenone.”
[43] “Physician, heal thyself,” Luke iv, 23. Also, although it is not
very apropos, see the following from Nicharchus in the Greek Anthology
(G. B. Grundy’s translation):—
MEDICAL ATTENDANCE
Yesterday the Zeus of stone from the doctor had a call:
Though he’s Zeus, and though he’s stone, yet to-day’s his funeral.
[44] This probably came from Erasmus. Compare:—
“Bacchus hath drowned more men than Neptune.”
[45] Lincoln is alleged to have said, “You can fool some of the people
all of the time, and all of the people some of the time, but you cannot
fool all of the people all of the time.”
[46] Showing that Sterne’s “God tempers the wind to the shorn lamb”
(_Sentimental Journey_) was his rendering of an older saying.
[47] “Kubla Khan.”
[48] An aromatic herb with yellow flowers.
[49] See p. XVIII.
[50] Curiously enough, they do not recognize this, but rather pride
themselves upon being shrewd, commonsense, practical business-men, “a
nation of shopkeepers”—although their entire history shows the contrary.
That history is epitomized in such an expression as “England the
Unready,” or, in the King’s appeal, “Wake up, England!” That they are
idealists and dreamers can be shown by numberless facts. For example,
what have they supported in the sacred name of Liberty? The laissez-faire
doctrine, that law is an infringement of freedom, and, therefore, that
cruelty, abuses, and absurdities must not be interfered with; the
theory that England should be the home of freedom, and, therefore, that
the scum of Europe shall infect the nation; the “Palladium of English
Liberty,” Trial by Jury, which means the appointment of inexperienced,
irresponsible, and easily-biassed judges; the economic policy, which,
because it is falsely labelled Free Trade, becomes a fetish against which
no practical objection must be urged and no lesson learned from the
experience of other countries. On the other hand, our experience in the
present war is a proof that the imaginative faculties are more powerful
than mere intellect: for, when the Englishman bends his energies to the
business of war, he soon surpasses the German for all his fifty years’
preparation. See p. 39.
[51] “What is life, what gladness without the golden Aphrodite? May death
be mine when these joys no longer please me!”
[52] In the notes on the Greeks in this book it was necessary to keep
to one State and a particular period. Greece consisted of a number of
States of which Attica was one, with Athens as its centre. It comprised
only seven hundred square miles, and, allowing for its colonies, would
be about half the size of Lancashire. Its great and brilliant period
corresponded roughly with the middle half of the Fifth Century B.C. A
large proportion of the finest Greek art and literature was produced by
this tiny state in that short period. This is the miracle of antiquity.
It is to Attica during this period that my remarks mainly refer.
The reader will not be able to follow this note properly, unless he has
read the other notes on the same subject (see Index of Subjects).
[53] The second is not by Praxilla. It is to be found in Athenaeus (XV.
695), and is _written in the masculine_. Most curiously the same mistake
is made in the _Parnasse des Dames_, an 18th Century French book in which
Myers would not have been interested.
[54] One at least of the Sappho enthusiasts still survives. See Professor
T. G. Tucker’s _Sappho_.
[55] “_The Greek Genius and its meaning to us._”
[56] It should be remembered, however, that this is largely the history
of Prussia also.
[57] See Mr. Livingstone’s book.
[58] But see p. 374 as to Dionysiac sect.
[59] See an interesting passage in Plato’s Republic, I, 330. See also p.
173 as to Herodotus.
[60] This should be taken into account in interpreting the plays of
Euripides, who was probably a sceptic. The case of Aristophanes was
different—he was known to be orthodox and almost any licence was
permitted on the Comic Stage.
[61] Perhaps these woodcutters would not have entirely appreciated what
Mr. G. Lowes Dickinson (_The Greek View of Life_) says of the Greek
divinities. He tells us that the Greek originally felt “bewilderment
and terror in the presence of the powers of nature,” but his religion
developed “till at last from the womb of the dark enigma that haunted
him in the beginning _there emerged into the charmed light of a world of
ideal grace a pantheon of fair and concrete personalities_.” (The italics
are mine). The classical enthusiast always pictures the Greeks as _living
in fairyland_: actually the gods and lesser divinities were to them for
the most part objects of awe and dread. In this “world of ideal grace”
there would be, for example, the horrible Furies who dwelt in their
grotto in Athens!
[62] I think it correct to say this, although there were political
reasons also for prosecuting Socrates and, if he had shown less contempt
for his judges, he might have been acquitted.
[63] I do not know how far unnatural vice extended among other peoples;
but the statement in Plato’s “Symposium” that the Ionians and most of the
barbarians held it in evil repute is strongly condemnatory of the Greeks.
[64] See how this idea pervades the whole of the famous Funeral Speech of
Pericles, and how he defines what is “the good life” of a citizen.
[65] See Theoc. VII, 57, and what the Scholiast says. As to the subject
generally see the references given by Mr. Rogers in _The Birds of
Aristophanes_.
[66] _Modern Painters_, IV, XIII, 17.
[67] A few days after writing the above I was walking along the sea-beach
with friends, and we came to a man and boy who were drawing in a net.
It was a beautifully clear day, and no seagull or other bird could be
seen anywhere. I pointed this out to my friends, and said, “You’ll see
the patrol-bird arrive presently.” In a few minutes a gull appeared
from nowhere, flew round the net, and then, as though the business was
unimportant, flew away. The net when drawn in was empty! This is how the
bird probably appeared to the Greeks. When the net brought in a haul, and
the birds clamoured round it for their share, how very reasonable would
this again appear to the Greeks.
[68] See also as to the so-called “purification rites” in the mysteries,
p. 374.
[69] _The same pious Athenians who so enjoyed the Bacchae!_
[70] It is necessary to emphasize this, lest the reader should think that
these illustrations are exceptional and the result of prolonged research.
Actually I had no memoranda or other material when I began the many notes
to this book, and those notes were all completed in ten months. For this
note I simply took two books, Professor Murray’s and Mr. Zimmern’s, to
illustrate my thesis. I might have chosen far more “enthusiastic” works
than Mr. Zimmern’s excellent book.
[71] The whole argument seems to have little foundation. Are we to
assume, for example, that the “average ability” of the Greeks before
and after their great period, or of the English before and after the
Elizabethan age, was enormously inferior because the proportion of very
illustrious men was so much less? Why should not the average be higher,
the ability (through intermarriage) being more equally distributed?
[72] If Galton had referred only to the Athenians of the great period,
as Wallace imagined, the statement would have been even more absurd. It
would then mean that an African tribe of blacks might suddenly become
as intelligent as ourselves, continue so for two generations, and then
relapse at once into their old barbarism. Yet Dr. Verrall went some
distance in this direction, for he says the Athenians of the great period
“had plainly an immense superiority of mind in comparison with their
predecessors.” (_The Bacchants of Euripides_, _p. 168_).
[73] I may add, however, one personal remark. I am quite well aware—and
my friends persistently and painfully impress the fact upon me—that this
book will be reviewed by gentlemen who have been imbued from youth with
even greater enthusiasm, seeing that the tendency has grown stronger and
stronger since that time. Those reviewers will probably feel shocked
that the naked facts should be set before the general public. I can
quite understand this feeling, but I do not sympathize with it. Truth
comes first, and I have no sympathy with the feminine view of truth
(see p. 343), which is the same as the Jesuitical view. I do, however,
sympathize with them in one respect, that the truth should be stated
at an unfortunate time, when the beautiful Greek language and its
glorious literature seem likely to be put on a back shelf with Hebrew
and Sanskrit. It will be a sad thing if this should happen (I would much
prefer to sacrifice the inferior Latin, in spite of the special reasons
for its study), but the first and last word always is—_Truth_.
[74] “May moderation befriend me, the finest gift of the gods.”
[75] It would be interesting to trace the earliest references to love of
Nature. They may, perhaps, be found in the Bible. In the Song of Solomon
(which, however, in its present form is now supposed to date back only to
the Fourth Century, B.C., and, therefore not to be by Solomon) we have
the spring-song of love, with flowers and budding trees and vines and the
singing of birds (II, 10-13). Professor Naylor also reminds me of our
Lord’s Sermon on the Mount, “Consider the lilies, etc.”
I repeat here what I say in the Preface that Professor Naylor takes no
responsibility for any of the views I express in my notes on the Greeks.
[76] Their actual life was of course indescribably squalid and filthy, as
could only be expected in a primitive race.
[77] Even as regards the human form Greek art is limited, as is seen
in the Laocoon where the boys are simply miniature men. (The Laocoon,
although of very late date, is nevertheless Greek with all the traditions
of the art behind it.) I know very little on this subject, but it seems
to me that something of much importance yet remains to be discovered
about Greek sculpture.
[78] An excessive importance is attached to the cold conventional
foliated designs.
INDEX OF SUBJECTS
Ability, Average. 374-78
Absurd Prescriptions. 320
Abt Vogler. 275
Acquaintanceship, Pre-matrimonial. 131
Acquiring and Using. 208
Action and Inaction. 25
Adelaide Edition. ix
Adelaide Libraries. xii
Adonis, Feast of. 86
Advance, the Age’s. 272
Adventure, Created Empire. 358
Advice, like Snow. 315
Advice, Micawber’s. 284
Aestheticism. 310
Age, Men Product of Their. 266
Age, Old. 96, 164, 240
Age, Old, over Cautious. 34
Age, Spirit of The. 266
Agnostic. 110-12
Agnosticism. xi
Aims, Great. 260
Alcibiades. 292
Alexander and Parmenio. 197
Alice in Wonderland. 35
Allotment Holders. 269
Altruism. 116-7, 328
Ambition. 109, 197
America. 2, 240
Amphibium. 236
Anacreontic. 354
Ancestral Stain. 24
Ancient and Modern World. 95
Ancients, Cruelty of. 172
Ancients, Ethics of The. 207
Angels. 106, 159, 348
Animal Intelligence. 113
Animals, Greeks and. 370
Anthology, Greek, 8-11, 306
Anthropomorphism. 112, 128
Anticipated Thoughts. xii
Anticipating Trouble. 121, 189, 305
Apelles. 334
Apelles, Proverbs of. 335
Apollo’s Song. 302
Apothegms. 12, 21, 39, 48, 49, 51, 59, 62, 63, 72, 73, 78, 80, 90,
91, 94, 96, 97, 101, 107, 115, 116, 130, 131, 135, 139, 149, 150,
151, 159, 160, 162, 165, 170, 172, 175, 178, 179, 182, 184, 192,
196, 197, 198, 202-5, 215, 226, 228, 229, 233, 236, 240, 242,
249-51, 256-7, 259, 262, 264, 268-9, 272-4, 279-80, 282-5, 287,
295, 306-7, 312, 314-15, 319, 331-2, 335, 339, 341
Arcadia. 148
Arnold, Matthew. 19, 176, 265, 266, 291
Art. 317, 349
Ascendancy, Greek, Misleading. 363
Aspiration, Moral. 24, 139
Astrology. 31, 40
Athenian Ability. 374-5
Athenian Religion. 367
Athens. 365
Audience, the Poet’s. 137
Aunt, an Old Maiden. 130
Australia and England. 7
Australia and Literature. x
“Avalon.” 307
Babe Christabel. 22
Babies. 52, 169
Bacchus and Neptune. 306
Backbiters. 306
Bait. 339
Balder and Death. 184
Ballad upon a Wedding. 363
Ballads and Legislation. 352
Banbury Puritans. 253
Baptism. 15
“Barren Orthodoxy.” 16
Battle Hymn, America’s. 240
Beans, Corn and Poetry. 345
Beauties, Proud. 159
Beauty, Divinity of. 352
Beauty, Divine use of. 193, 313
Beauty, Invisible. 178
Beauty, Inward. 17
Beauty, Is Truth. 162
Beauty, Necessity of. 164
Beauty, Praise of. 338
Beauty, Sense of. 178, 379
Beauty, Worse than Wine. 362
Beauty’s Silent Music. 321-22
Bee, The. 222
Beef and Beer. 69
Belief. 83
Belief, Loss of. 260, 327-29
Belfast Address, The. 66
Bell, The Dinner. 69
Belle of the Ballroom. 206
Beloved Die. 181
Beneath My Window. 153
Benefactor, A. 150
Bentham, Jeremy. 116-7, 181-2
Bereavement. 29-30
Best, Imperfect. 135
Best People Slandered. 148
Bethlehem. 25
Bible, Literal Interpretation of. 344
Birth. 306
Birth, Death As. 238
Birthdays. 135, 160
Bishop, Most Diligent, The. 137
Blackstone. 181
Blake, William. 105, 109, 266-7
Blanco, White J. xi, 252
Blindness. 53-4, 155
Body and Mind. 283
Book of Snobs. 280
Bourdillon, F. W. x
Bouts Rimés. 284
Boys’ Pastimes. 229
Brain, Atrophied. 319
British Dominions and “Home.” 8
British Empire Created by Adventure. 358
Browning, E. B. 293
Browning, R. xi, 19, 204
Browning, R., Heaven of. 204
Brownings’ Love Story, The. 45, 47
Browning Society, The. 19
Buchanan, R. x
Bulwark, England A. 2
Burial. 349
Butcher, Professor. 348
Butterfly, The Doleful. 261
Buyer and Seller. 306
Byronic Gloom. 170
“By the North Sea.” 341-3
Cabbages, Critics And. 360
Cain, Father of Art and Science. 247
Cambridge Examinations. 153-5, 208
Cana, Miracle of. 361
Canadian Boat Song. 198
Carlyle’s French Revolution. 332
Carlyle’s Requiem. 332
Carnivorous. 148
Carpe Diem. 195, 354
Cat, Sabbatarian’s. 253
Catholic and Protestant. 124
Cato and Public Honours. 175
Causality. xi
Causes Small, Events Great. 161
Celtic Imagination. 358
Cerebration, Unconscious. 151
“Chamouni and Rydal.” 175
Champions, Incompetent. 138
Changeless. 90, 152, 158
Character. 141, 229, 260
Character and Reputation. 196
“Charge, A.” 82
Charites, The. 292
“Charitie, An Excelente Balade of.” 42
Chatterton. 45
Child, A. 310
Child, Eyes of a. 147
Child, Grace for a. 239
Child, Mother and. 267
Child Slaves. 48
“Childhood and his Visitors.” 243
Children. 143, 144, 146-7, 169-70
Children, Cruelty to. 48, 96
Children, Death of. 316
Children, Employment of. 48
Children, Games of. 229
Children, Sufferings of. 96
Children’s Hymn. 319
Child’s Outlook, The. 146-7
Chinese, The. 255
Chivalry. 96
Christ. 133, 142, 180, 318
Christ, Has He Failed? 95
Christ’s Love for Man. 268
Christianity, Evidence for. 251
Church of England. 15, 16
Cigar Preferred to Woman. 242
City Ideal, The. 269
Civilization and Shambles. 148
Classical Enthusiasm. 290, 292, 364, 366, 374
Classical Men as Critics. 291
Classics and English. 291
Cleopatra. 270
Cleon. 5
Clifford. xi
Coleridge, S. T. 74, 312, 313
Colenso. xi, 344
Committee of Shakespeares. 247
Communication from the Dead. 36, 172
Compensation. 158, 278
Compliment, A Pretty. 359
Composition, Inspiration and. 142
Conceit. 258, 279
Confession a Relief. 256
Conservative, A. 261
Conservatism. 181
Consolation, Tobacco’s. 241-2
Constancy. 301, 309
Constitution, English, The. 181
Contemplation, Time for. 318
Content. 114
Contentedness. 221, 252, 270
Convulsionnaires. 349
Contingencies. 140-1
Coral Reef, The. 153
Cosmical Development. 303-4
Courage. 360
“Courtin’, The.” 98
Courting after Marriage. 236
Courts, Law, Satan’s Home. 184
Cowardice. 80
Cowper. 108
“Creation,” Story of, The. 189
Creation, Continuous. 273
Creeds, Beauty in Old. 343
“Crisis, The Present.” 2
Critics and Cabbages. 360