them, and so truly know them by the only process by which they can be known. Who, for instance, can read Thomas Hood's "The Bridge of Sighs" and not, as he reads, stand by the despairing one as she waits a moment upon the bridge just ready to take her last leap out of the cruelty of this world into, let us hope, the mercy of a more merci. ful world beyond?

"Where the lamps quiver

So far in the river,
With many a light

From window and casement,
From garret to basement,
She stood, with amazement,
Homeless by night.

"The bleak wind of March

Made her tremble and shiver;

But not the dark arch,

Or the black flowing river:
Mad from life's history,
Glad to death's mystery
Swift to be hurled-
Anywhere, anywhere
Out of the world.

"In she plunged boldly

No matter how coldly
The rough river ran,—
Over the brink of it!
Picture it-think of it,

Dissolute man!

Lave in it, drink of it,

Then, if you can,

"Take her up tenderly,
Lift her with care;
Fashioned so slenderly,
Young, and so fair!"

No analysis of philosophy can make us acquainted with the tragedy of this life as the poet can; no exhortation of preacher can so effectively arouse in us the spirit of a Christian charity for the despairing wanderer as the poet.

Would you know the tragedy of a careless and supercilious coquetry which plays with the heart as the fisherman plays with the salmon? Read "Clara Vere de Vere." Would you know the dull heartache of a loveless married life, growing at times into an intolerable anguish which no marital fidelity can do much to medicate? Read "Auld Robin Gray." Who but a poet can interpret the pain of a parting between loving hearts, with its remorseful recollections of the wholly innocent love's joys that are past?

"Had we never loved sae kindly,

Had we never loved sae blindly,
Never met-or never parted,

We had ne'er been broken hearted."

Who but a poet can depict the perils of an unconscious drifting apart, such as has destroyed many a friendship and wrecked many a married life, as Clough has depicted it in "Qua Cursum Ventus"? If you would know the life-long sorrow of the blind man at your side, would enter into his life and for a brief moment share his captivity, read Milton's interpretation of that sorrow in Samson's Lament. If you would find some message to cheer the blind man in his darkness and illumine his captivity, read the same poet's ode on his own blindness:

"God doth not need

Either man's work, or his own gifts; who best
Bear his mild yoke, they serve him best: his state
Is kingly; thousands at his bidding speed,
And post o'er land and ocean without rest;
They also serve who only stand and wait.”

No prison statistics, no police reports, no reformer's documents, no public discussions of the question, What to do with the tramp, will ever so make the student of life participant of the innermost experience of the tramp, his experience of dull despair, his loss of his grip on life, as Béranger's "The Old Vagabond." No expert in nervous diseases, no psychological student of mental states, normal and abnormal, can give the reader so clear an understanding of that deep and seemingly causeless dejection, which because it seems to be causeless seems also to be well-nigh incurable, as Percy Bysshe Shelley has given in his "Stanzas written near Naples." No critical expounder of the Stoical philosophy can interpret the stoical temper which interposes a sullen but dauntless pride to attacking sorrow as William Ernest Henley has done:

"Out of the night that covers me,
Black as the pit from pole to pole,
I thank whatever gods may be
For my unconquerable soul.

"In the fell clutch of circumstance
I have not winced nor cried aloud.
Under the bludgeonings of chance

My head is bloody, but unbowed."

Nor can any preacher put in so vital a contrast to this despairing defiance with which pride chal

lenges sorrow, the joyous victory which a trusting love wins over it by submitting to it, as John Greenleaf Whittier has done in "The Eternal Goodness":

"I know not what the future hath
Of marvel or surprise,

Assured alone that life and death
His mercy underlies.

"I know not where His islands lift
Their fronded palms in air:

I only know I cannot drift

Beyond His love and care."

No philosophical treatise can interpret bereavement as the great poets have interpreted it. The mystery of sorrow, the bewilderment it causes, the wonder whether there is any God or any good, the silence that is the only answer to our call for help, the tumult of emotion, the strange perplexity of mind, the dull despair, the inexplicable paralysis of feeling, intermingling in one wholly inconsistent and incongruous experience: where, in all the literature of Philosophy can we find such an exposition and echo and interpretation of this experience as in that great Hebrew epic-the Book of Job? And where in all the literature of Philosophy can we find such interpreters of the two great comforters of the soul, faith and hope, as one finds in the poets? They do not argue; they simply sing. And, as a note struck upon one of a chime of bells will set the neighboring bell vibrating, so the strong note of faith and hope sounded by the poet, sets a like note vibrating in the mourner's heart. The mystery is not solved,

but the silence is broken. First we listen to the poet, then we listen to the same song sung in our own hearts, the same, for it is God who has sung to him and who sings to us. And when the bereaved has found God, he has found light in his darkness, peace in his tempest, a ray in his night.

"As a child,

Whose song-bird seeks the wood forevermore,
Is sung to in its stead by mother's mouth;
Till, sinking on her breast, love-reconciled,
He sleep the faster that he wept before."

The visitor to the island of Catalina, off the coast of California, is invited to go out in a glassbottomed boat upon the sea. If he accepts the invitation and looks about him with careless curiosity, he will enjoy the blue of the summer sky and ocean wave, and the architectural beauty of the island hills; but if he turns his gaze downward and looks through the glass bottom of the boat in which he is sailing, he will discover manifold phases of beauty in the life beneath the sea waves: in goldfish darting hither and thither, in umbrella-shaped jellyfish lazily swimming by, in starfish and anemones of infinite variety, in seaurchins brilliant in color, and in an endless forest of water-weeds exquisitely delicate in their structure. Perhaps he will try to photograph them; but in vain his camera will render him no report of the wealth of life which he has seen. So he who takes up such a volume of poetry as this will find ample repayment in the successive pictures which it presents to his imagination, and