Proteus, the sturdy rover, who in one hour, with his team of hippopotami, makes the circuit of the ocean.

What subject does he take? Melancholy, his own individual mood; and he takes it like a schoolman. None of St. Thomas Aquinas' treatises is more regularly constructed than his. This torrent of erudition flows in geometrically planned channels, turning off at right angles without deviating by a line. At the head of every part you will find a synoptical and analytical table, with hyphens, brackets, each division begetting its subdivisions, each subdivision its sections, each section its subsections: of the malady in general, of melancholy in particular, of its nature, its seat, its varieties, causes, symptoms, prognosis; of its cure by permissible means, by forbidden means, by dietetic means, by pharmaceutical means. After the scholastic process, he descends from the general to the particular, and disposes each emotion and idea in its labelled case. In this framework, supplied by the middle-age, he heaps up the whole, like a man of the Renaissance,the literary description of passions and the medical description of madness, details of the hospital with a satire on human follies, physiological treatises side by side with personal confidences, the recipes of the apothecary with moral counsels, remarks on love with the history of evacuations. The discrimination of ideas has not yet been effected; doctor and poet, man of letters and savant, he is all at once; for want of dams, ideas pour like different liquids into the same vat, with strange spluttering and bubbling, with an unsavoury smell and odd effect. But the vat is full, and from this admixture are produced potent compounds which no preceding age has known.

IV.

For in this mixture there is an effectual leaven, the poetic sentiment, which stirs up and animates the vast erudition, which will not be confined to dry catalogues; which, interpreting every fact, every object, disentangles or divines a mysterious soul within it, and agitates the whole mind of man, by representing to him the restless world within and without him as a grand enigma. Let us conceive a kindred mind to Shakspeare's, a scholar and an observer instead of an actor and a poet, who in place of creating is occupied in comprehending, but who, like Shakspeare, applies himself to living things, penetrates their internal structure, puts himself in communication with their actual laws, imprints in himself fervently and scrupulously the smallest details of their outward appearance; who at the same time extends his penetrating surmises beyond the region of observation, discerns behind visible phænomena some world obscure yet sublime, and trembles with a kind of veneration before the vast, indistinct, but peopled darkness on whose surface our little universe hangs quivering. Such a one is Sir Thomas Browne, a naturalist, a philosopher, a scholar, a physician, and a moralist, almost the last of the generation which produced Jeremy Taylor and Shakspeare. No thinker bears stronger witness to the wandering and inventive curiosity of the age. No writer has better displayed the brilliant and sombre imagination of the North. No one has spoken with a more eloquent emotion of death, the vast night of forgetfulness, of the all-devouring pit, of human vanity, which tries to create an ephemeral immortality out of glory or sculptured stones. No one has revealed, in

more glowing and original expressions, the poetic sap which flows through all the minds of the age.

"But the iniquity of oblivion blindly scattereth her poppy, and deals with the memory of men without distinction to merit of perpetuity. Who can but pity the founder of the pyramids ? Herostratus lives that burnt the temple of Diana, he is almost lost that built it. Time hath spared the epitaph of Adrian's horse, confounded that of himself. In vain we compute our felicities by the advantage of our good names, since bad have equal duration; and Thersites is like to live as long as Agamemnon. Who knows whether the best of men be known, or whether there be not more remarkable persons forgot than any that stand remembered in the known account of time? Without the favour of the everlasting register, the first man had been as unknown as the last, and Methuselah's long life had been his only chronicle.

"Oblivion is not to be hired. The greater part must be content to be as though they had not been, to be found in the register of God, not in the record of man. Twenty-seven names make up the first story before the flood, and the recorded names ever since contain not one living century. The number of the dead long exceedeth all that shall live. The night of time far surpasseth the day, and who knows when was the equinox? Every hour adds unto the current arithmetick which scarce stands one moment. And since death must be the Lucina of life, and even Pagans could doubt, whether thus to live were to die; since our longest sun sets at right declensions, and makes but winter arches, and therefore it cannot be long before we lie down in darkness, and have our light in ashes; since the brother of death daily haunts us with dying mementos, and time, that grows old in itself, bids us hope no long duration ;-diuturnity is a dream, and folly of expectation.

"Darkness and light divide the course of time, and oblivion shares with memory a great part even of our living beings; we slightly remember our felicities, and the smartest strokes of

affliction leave but short smart upon us. Sense endureth no extremities, and sorrows destroy us or themselves.

To weep

into stones are fables. Afflictions induce callosities; miseries are slippery, or fall like snow upon us, which notwithstanding is no unhappy stupidity. To be ignorant of evils to come, and forgetful of evils past, is a merciful provision of nature, whereby we digest the mixture of our few and evil days; and our delivered senses not relapsing into cutting remembrances, our sorrows are not kept raw by the edge of repetitions. . . . All was vanity, feeding the wind, and folly. The Egyptian mummies, which Cambyses or time hath spared, avarice now consumeth. Mummy is become merchandise, Mizraim cures wounds, and Pharaoh is sold for balsams. . . . Man is a noble animal, splendid in ashes, and pompous in the grave, solemnizing nativities and deaths with equal lustre, nor omitting ceremonies of bravery in the infancy of his nature . . . Pyramids, arches, obelisks, were but the irregularities of vain glory, and wild enormities of ancient magnanimity."

These are almost the words of a poet, and it is just this poet's imagination which urges him onward into science.2 Face to face with the productions of nature he abounds in conjectures, comparisons; he gropes about, proposing explanations, making trials, extending his guesses like so many flexible and vibrating feelers into the four corners of the globe, into the most distant regions of fancy and truth. As he looks upon the tree-like and foliaceous crusts which are formed upon the surface of freezing liquids, he asks himself if this be not a regeneration of vegetable essences, dissolved in the liquid. At the sight of curdling blood

1 The Works of Sir Thomas Browne, ed. Wilkin, 1852, 3 vols. Hydriotaphia, iii. ch. v. 44, et passim.

2 See Milsand, Etude our Sir Thomas Browne, Revus des Deux Mondes, 1858.

or milk, he inquires whether there be not something analogous to the formation of the bird in the egg, or to that coagulation of chaos which gave birth to our world. In presence of that impalpable force which makes liquids freeze, he asks if apoplexy and cataract are not the effects of a like power, and do not indicate also

the presence of a congealing agency. He is in presence of nature as an artist, a man of letters in presence of a living countenance, marking every feature, every movement of physiognomy, so as to be able to divine the passions and the inner disposition, ceaselessly correcting and undoing his interpretations, kept in agitation by thought of the invisible forces which operate beneath the visible envelope. The whole of the middle-age and of antiquity, with their theories and imaginations, Platonism, Cabalism, Christian theology, Aristotle's substantial forms, the specific forms of the alchemists,all human speculations, entangled and transformed one within the other, meet simultaneously in his brain, so as to open up to him vistas of this unknown world. The accumulation, the pile, the confusion, the fermentation and the inner swarming, mingled with vapours and flashes, the tumultuous overloading of his imagination and his mind, oppress and agitate him. In this expectation and emotion his curiosity takes hold of everything; in reference to the least fact, the most special, the most obsolete, the most chimerical, he conceives a chain of complicated investigations, calculating how the ark could contain all creatures, with their provision of food; how Perpenna, at a banquet, arranged the guests so as to strike Sertorius; what trees must have grown on the banks of Acheron, supposing that there were any; whether quincunx plantations had not