all the second-hand French culture which seemed to her then the highest earthly attainment? The review of Burns in an early number of the Edinburgh Review, said to be from the pen of the late Lord Jeffrey, shews, as clearly as anything can, the utterly inconsistent and bewildered feeling with which the world must have regarded such a phenomenon. Alas! there was inconsistency and bewilderment enough in the phenomenon itself, but that only made confusion worse confounded; the confusion was already there, even in the mind of the more practical literary men, who ought, one would have thought, also to have been the most deep-sighted. But no. The reviewer turns the strange thing over and over, and inside out-and some fifteen years after it has vanished out of the world, having said out its say and done all that it had to do, he still finds it too utterly abnormal to make up his mind about in any clear or consistent way, and gets thoroughly cross with it, and calls it hard names, because it will not fit into any established pigeonhole or drawer of the then existing anthropological museum. Burns is "a literary prodigy," and yet it is "a derogation" to him to consider him as one. And that we find, not as we should have expected, because he possessed genius which would have made success a matter of course in any rank, but because he was so well educated-" having acquired a competent knowledge of French, together with the elements of Latin and Geometry,' and before he had composed a single stanza, was "far more intimately acquainted with Pope, Shakspeare, and Thomson, than nine-tenths of the youths who leave school for the University," &c. &c.;-in short, because he was so well educated, that his becoming Robert Burns, the immortal poet, was a matter of course and necessity. And yet, a page or two on, the great reason why it was more easy for Robert Burns the cottar to become an original and vigorous poet, rather than for any one of "the herd of scholars and academical literati," who are depressed and discouraged by "perusing the most celebrated writers, and conversing with the most intelligent judges," is found to be, that "the literature and refinement of the age does not exist for a rustic and illiterate individual; and consequently the present time is to him what the rude times of old were to the vigorous writers who adorned them."-In short, the great reason of Robert Burns's success was that he did not possess that education, the possession of which proves him to be no prodigy, though the review begins by calling him one, and coupling him with Stephen Duck and Thomas Dermody.

Now if the best critic of the age, writing fifteen years after Burns's death, found himself between the horns of such a dilemma -which indeed, like those of an old Arnee bull, meet at the points,

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and form a complete circle of contradictions-what must have been the bewilderment of lesser folk during the prodigy's very lifetime? what must, indeed, have been his own bewilderment at himself, however manfully he may have kept it down? No wonder that he was unguided, either by himself or by others. We do not blame them; him we must deeply blame; yet not as we ought to blame ourselves, did we yield in the least to those temptations under which Burns fell,

Biographies of Burns, and those good ones, according to the standard of biographies in these days, are said to exist: we cannot say that we have as yet cared to read them. There are several other biographies, even more important, to be read first, when they are written. Shakspeare has found as yet no biographer; has not even left behind him materials for a biography, such at least as are considered worth using. Indeed, we question whether such a biography would be of any use whatever to the world; for the man who cannot, by studying his dramas in some tolerably accurate chronological order, and using as a running accompaniment and closet commentary those awe-inspiring sonnets of his, attain to some clear notion of what sort of life William Shakspeare must have led, would not see him much the clearer for many folios of anecdote. For after all, the best biography of every sincere man is sure to be his own works; here he has set down, "transferred as in a figure," all that has happened to him, inward or outward, or rather, all which has formed him, produced a permanent effect upon his mind and heart; and knowing that, you know all you need know, and are content, being glad to escape the personality and gossip of names, and places, and of dates even, except in as far as they enable you to place one step of his mental growth before or after another. Of the honest man this holds true always; and almost always of the dishonest man, the man of cant, affectation, hypocrisy; for even if he pretend in his novel or his poem to be what he is not, he still shews you thereby what he thinks he ought to have been, or at least what he thinks that the world thinks he ought to have been, and confesses to you, in the most naïve and confidential way, like one who talks in his sleep, what learning he has or has not had; what society he has or has not seen, and that in the very act of trying to prove the contrary. Nay, the smaller the man or woman, and the less worth deciphering his biography, the more surely will he shew you, if you have eyes to see and time to look, what sort of people offended him twenty years ago; what meanness he would have liked "to indulge in," if he had dared, when young, and for what other meanness he relinquished it, as he grew up; of what periodical he stood in awe when he took pen in hand, and so forth. Whether his books

treat of love or political economy, theology or geology, it is there, the history of the man legibly printed, for those who care to read it. In these poems and letters of Burns, we apprehend, is to be found a truer history than any anecdote can supply, of the things which happened to himself, and moreover of the most notable things which went on in Scotland between 1759 and 1796.

This latter assertion may seem startling, when we consider that we find in these poems no mention whatsoever of the discoveries of steam-boats and spinning-jennies, the rise of the great manufacturing cities, the revolution in Scottish agriculture, or even in Scottish metaphysics. But after all, the history of a nation is the history of the men, and not of the things thereof; and the history of those men is the history of their hearts, and not of their purses, or even of their heads; and the history of one man who has felt in himself the heart experiences of his generation, and anticipated many belonging to the next generation, is so far the collective history of that generation, and of much- -no man can say how much-of the next generation; and such a man, bearing within his single soul a generation and a half of working-men, we take Robert Burns to have been; and his poems, as such, a contemporaneous history of Scotland, the equal to which we are not likely to see written for this generation, or several to come.

Such a man sent out into such an age, would naturally have a hard and a confused battle to fight, would probably, unless he fell under the guidance of some master mind, end se ipso minor, stunted and sadly deformed, as Burns did. His works are after all only the disjecta membra poetæ ; hints of a great might-havebeen. Hints of the keenest and most dramatic appreciation of human action and thought. Hints of an unbounded fancy, playing gracefully in the excess of its strength, with the vastest images, as in that robe of the Scottish muse, in which

"Deep lights and shades, bold mingling, threw

A lustre grand,

And seem'd to my astonished view

A well-known land."

The image, and the next few stanzas which dilate it, might be a translation from Dante's Paradiso, so broad, terse, vivid, the painter's touch.-Hints, too, of a humour, which, like that of Shakspeare, rises at times by sheer depth of insight into the sublime; as when

"Hornie did the Laigh Kirk watch

Just like a winking baudrons.”—

Hints of a power of verbal wit, which, had it been sharpened in such a perpetual word-battle as that amid which Shakspeare

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lived from the age of twenty, might have rivalled Shakspeare's own; which even now asserts its force by a hundred little neverto-be-forgotten phrases scattered through his poems, which stick, like barbed arrows, in the memory of every reader.—And as for his tenderness-the quality without which all other poetic excellence is barren-it gushes forth toward every creature, animate and inanimate, with one exception, namely, the hypocrite, ever alike "spiacente a Dio e ai nemici sui ;" and therefore intolerable to Robert Burns's honesty, whether he be fighting for or against the cause of right. Again we say, there are evidences of a versatile and manifold faculty in this man, which, with a stronger will and a larger education, might have placed him as an equal by the side of those great names which we mentioned together with his at the commencement of this Article.

But one thing Burns wanted; and of that one thing his age helped to deprive him,-the education which comes by reverence. Looking round in such a time, with his keen power of insight, his keen sense of humour, what was there to worship? Lord Jeffrey, or whosoever was the author of the review in the Edinburgh, says disparagingly, that Burns had as much education as Shakspeare. So he very probably had, if education mean book-learning. Nay, more, of the practical education of the fireside, the sober, industrious, God-fearing education, and "drawing out" of the manhood, by act and example, Burns may have had more under his good father than Shakspeare under his; though the family life of the small English burgher in Elizabeth's time would have generally presented, as we suspect, the very same aspect of staid manfulness and godliness which a Scotch farmer's did fifty years ago. But let that be as it may, Burns was not born into an Elizabethan age. He did not see around him Raleighs and Sidneys, Cecils and Hookers, Drakes and Frobishers, Spensers and Johnsons, Southamptons and Willoughbys, with an Elizabeth, guiding and moulding the great whole, a crowned Titaness, terrible, and strong, and wise—a woman who, whether right or wrong, bowed the proudest, if not to love, yet still to obey.

That was the secret of Shakspeare's power. Heroic himself, he was born into an age of heroes. You see it in his works. Not a play but gives patent evidence that to him all forms of human magnanimity were common and way-side flowersamong the humours of men which he and Ben Jonson used to wander forth together to observe. And thus he could give living action and speech to the ancient noblenesses of Rome and the middle age; for he had walked and conversed with them, unchanged in everything but in the dress. Had he known Greek literature he could have recalled to imperishable life such

men as Cimon and Miltiades, Leonidas and Themistocles, such deeds as Marathon and Salamis. For had we not had our own Miltiades, our own Salamis, written within a few years of his birth; and were not the heroes of it still walking among men? It was surely this continual presence of "men of worship," this atmosphere of admiration and respect and trust, in which Shakspeare must have lived, which tamed down the wild self-will of the deer-stealing fugitive from Stratford, into the calm large-eyed philosopher, tolerant and loving, and full of faith in a species made in the likeness of God. Not so with Burns. One feels painfully in his poems the want of great characters; and still more painfully that he has not drawn them, simply because they were not there to draw. That he has a true eye for what is noble, when he sees it, let his "Lament for Glencairn" testify, and the stanzas in his "Vision," in which, with a high-bred grace which many a courtly poet of his day might have envied, he alludes to one and another Scottish worthy of his time. There is no vein of saucy and envious "banausia” in the man; even in his most graceless sneer, his fault—if fault it be-is, that he cannot and will not pretend to respect that which he knows to be unworthy of respect. He sees around him and above him, as well as below him, an average of men and things dishonest, sensual, ungodly, shallow, ridiculous by reason of their own lusts and passions, and he will not apply to the shams of dignity and worth, the words which were meant for their realities. After all, he does but say what every one round him was feeling and thinking: but he said it; and hypocritical respectability shrank shrieking from the mirror of her own inner heart. But it was all the worse for him. In the sins of others he saw an excuse for his own. Losing respect for and faith in his brother men, he lost, as a matter of course, respect for himself, faith in himself. The hypocrisy which persecutes in the name of law, whether political or moral, while in private it transgresses the very law which is for ever on its tongue, is turned by his passionate and sorely-tempted character into a too easy excuse for disbelieving in the obligation of any law whatsoever. He ceases to worship, and therefore to be himself worshipful,-and we know

the rest.

"He might have still worshipped God?" He might, and surely amid all his sins, doubts, and confusions, the remembrance of the old faith learned at his parent's knee, does haunt him still as a beautiful regret-and sometimes, in his bitterest hours, shine out before his poor broken heart as an everlasting Pharos, lighting him homewards after all. Whether he reached that home or not, none on earth can tell. But his writings shew, if anything can, that the vestal-fire of conscience still burned within, though