were not present, he invented some picturesque details. This supposition is possible without forcing us to the conclusion that he deliberately took the closing scene in the life of Peregrinus and dressed this scene in an artificial garb for the purpose of ridiculing another person whom Lucian regarded as a fanatic. We may well ask, What reason had he for doing this? In the eyes of Lucian, Peregrinus was as pronounced a fanatic as was Polycarp. The incident of the death of Peregrinus is complete in itself. It abounds in picturesque details. It lends itself readily to dramatic treatment. To entertain a double purpose in depicting such a scene, to combine with a description of a real event an attack on another person who had passed through a somewhat similar experience, would be so gross a violation of artistic unity that no artist like Lucian could possibly be guilty of it. To disguise this attack so thoroughly that the casual reader is utterly unaware of a double meaning, and the most careful examination of the work fails to convince even those who hold to the theory of a double purpose to do this, moreover, without the slightest necessity for so doing is a proceeding utterly foreign to a writer as fearless, as frank, and as outspoken as was Lucian.

seph R. Tayla.

ART. V.-JOHN MASON NEALE, SAINT AND PSALMIST. It is not to account for the absence of literary interest in the life and work of the late John Mason Neale. Aside from the little known memorial by his friend, Dr. Littledale, one has to refer to unfamiliar magazines for any notice of the man whose accomplishments were not exceeded by those of any other man of his time. No series of religious biography admits him to a place among its worthies, yet his generation produced no more exemplary figure. He is never cited among the heroes of Christianity, though for the greater part of his short life he endured the martyrdom of malignant misrepresentation with a gentleness quite un-English and altogether other-worldly in its sincerity. Academic authorities, usually ready and discriminating, utterly disregarded him; yet he was one of the best linguists, most erudite scholars, and most learned theologians of his day. Even the history of eccentricity denies him publicity, though once he was mobbed, more than once burned in effigy, long banned by his superiors and associates in the ministry, and to the very last shunned as "dangerous" by every Pharisee in good standing with the violent orthodoxy of our midcentury. There have not been wanting publie memorials to singers who have touched the universal heart; there is, however, but scant remembrance of this man who has made the Christian pilgrimage a cheerier journey because of his undying translation of "Jerusalem the golden."

He was born in London, January 24, 1818, and was reared in a home distinguished for piety and scholarly refinement. His father, the Rev. Cornelius Neale, was senior wrangler, first Smith's prizeman, and second medalist in the University of Cambridge in 1812, and a poet of excellent parts. What was perhaps of more consequence to his son, the father was the subject of a memorable religious experience which brought him into close sympathy with the evangelical school of churchmen and contributed to a home life of rare spiritual elevation and ardor. Mrs. Neale was the accomplished daughter of

Dr. John Mason Good, celebrated in his day as physician, poet, and theologian. She, too, had espoused the ardor of the evangelical school, and was the friend and correspondent of Fletcher of Madeley, as later, also, of Romaine, Newton, and Cecil. The parents, it will be seen, in large part explain the son. In him are reproduced the religious sensibility, intellectual vigor, and literary grace which were characteristic of both parents, and which were fostered by a home life especially congenial to their development. The father died when John was but five years old, leaving the mother with this lad and three daughters to care for. At ten, we are told, he attempted the composition of a tragedy, "a circumstance much less remarkable than the method adopted for preparing himself, which was to read through the tragedies of Seneca." At eighteen he achieved a scholarship at Trinity College, Cambridge, in which famous university he soon took rank as the best man of his year. He would doubtless have repeated his father's successes in university honors but for his deeply rooted dislike to mathematics, standing in which was a prerequisite, even for aspirants to distinction in the classics. Among other honors accorded to him was the Seatonian prize for the best religious poem, which prize he won eleven times in all—a feat unprecedented in the history of the foundation. The most significant event, however, of his college career was his connection with the so-called "Cambridge Camden," afterward the "Ecclesiological," Society, of which he was one of the founders and which was destined, through its organ, the Ecclesiologist, to do powerful missionary work in popularizing the principles of the Oxford movement by its emphasis upon the auxiliaries of worship and the value of religious symbolism in its appeal to the imagination through the eye.

In 1840 Neale was graduated, and the year following was admitted to orders, being ordained deacon at St. Margaret's, Westminister, by the Bishop of Gloucester and Bristol. His connection with the Camden Society brought him into disfavor with the Church authorities, and he was made to feel from the beginning the penalty of being a reformer. The

Bishop of Winchester, in whose diocese Neale was temporarily acting for a friend, refused to license him; and it is significant that, despite his extraordinary gifts and accomplishments and his sturdy loyalty to the national Church, the only preferment ever offered him was the provostship of St. Ninian's, Perth, which, on account of the climate, he was obliged to decline. In 1842 he was ordained to the priesthood. The same year he married Sarah Norman Webster, the daughter of an "evangelical" clergyman. He began parochial work at Crawley, in Sussex, a small living in a climate which soon proved hostile to his frail constitution. For two or three years he vibrated between England and the island of Madeira, the climate of the latter having a specially helpful effect upon his health. In 1846 he was presented with the wardenship of Sackville College, East Grinstead, which position he held until his death, August 6, 1866. The college was in reality an old people's home, founded in 1608 by Robert Sackville for the shelter and maintenance of thirty poor and aged householders, and the wardenship never yielded more than one hundred and fifty dollars a year. One might fancy this a restricted and uncongenial field for the ardent reformer and distinguished classical scholar, but never was a more willing or helpful service given to a people than by this young pastor, who was the most happy when exercising his splendid gifts in behalf of these veteran and somewhat forlorn worthies. His Hymns for the Sick and Readings for the Aged are a monument to his devotion to their well-being. Nor can it be said that so insignificant a charge left him free to pursue his literary work; for the meager income made it necessary for him to slave at children's stories and newspaper leaders in order to meet the needs of his family. The industry and self-denial practiced by him during twenty years of service in this community are exceptional, even in the romance of literary drudgery.

Among Neale's early labors at East Grinstead was the rehabitation of the college chapel, which was sadly dilapidated. His restoration included some items of ornamentation, which to his mind aided worship, but which, to the minds of his

superiors, betokened "Romanizing" sympathies. For this he once more came under the displeasure of his bishop, who inhibited him from officiating in the diocese. As the college had never been under episcopal jurisdiction, the result was a painful controversy and litigation, the courts upholding the action of the bishop. Neale, though in temper the gentlest of souls, was immovable in his contention for a righteous principle; and it was only after the lapse of sixteen years that the ban was removed, "I," says Neale, "having withdrawn neither a single word nor altered a single practice except in a few instances by way of going further." It is quite characteristic of his generous temper that, when the contention between the men was over, Neale published his Seatonian Prize Poems and dedicated them to his whilom antagonist.

In 1856, as the outcome of an experiment on a small scale at another place, Neale instituted at East Grinstead a sisterhood for the care of the sick, the charge of the orphans, the education of girls, the reformation of fallen women, and the training of missionary workers. The opposition to this was bitter and violent, and the worst motives were imputed alike to the minister and his helpers. Neale was burned in effigy, and the funeral of one of the sisters was made the occasion of an open riot, Neale being publicly charged with having procured the death of the girl for the sake of her property. Even his friends were doubtful of the propriety of maintaining an institution in the presence of such opposition; but, when asked if he meant to keep on in such a hopeless course, Neale replied with his usual serenity, "I suppose I should give in if an ecumenical council commanded me to." Temporizing is not easy to a man who writes above his study door, "Through evil report and good report," and over his fireplace, "Per angusta ad augusta." As is the case with a really noble work, the opposition to Neale's project gave way to tolerance and labor to approval; and before his death the nurses of his St. Margaret's Sisterhood were in demand all over England.

Of his prodigious literary work it is impossible to speak here in detail. The separate titles of his books alone number not