be given forth in appropriate forms for the nourishment of the general mind. All literature need not, indeed, and cannot be of this description; but it is indispensable to the maintenance of our rank among civilised nations, that due encouragement should be given to the production of a certain number of works bearing this high character of scholarship. They help to balance the opposite scale, which gravitates downwards. They keep up the standard of excellence, and check the tendency to a continual depression towards the level of the ever-widening area of popular instruction. Let not this area be contracted at a single point; let it expand more and more; but let the surface occupied by the many be continually raised towards the height of the few, not the eminence of the few brought down to the level of the many. Mr. Kenrick is one of those who have attained to first-rate scholarship, and rendered the highest services to learning acknowledged beyond the limits of his own country, outside all the privileges and independent of all the honours and encouragements that are conferred by our great ecclesiastical establishment and the two noble universities so intimately associated with it and so deeply imbued with its spirit. His example shows that the love of truth may be as powerful an incentive to industry as the prospect of a bishopric, and the pursuit of knowledge for its own sake yield as full a recompense as the richest benefice which the premier could bestow. There always have been, there still are, and we trust there ever will be, a few such men in all the divisions of the wide field of enlightened and conscientious nonconformity. We honour them from our heart. Taking our stand on the characteristic principles of this Review, apart from all sectarian engagement and prepossession, and looking out on the future of our country with the broad vision and unbiassed sympathies of a truly national heart, we cannot but see in the preservation of such men amongst us, in the encouragement of their learning, and in the extension of their mental and social influence, an indispensable guarantee for the maintenance of the best interests of Christian truth and rational liberty. A free learning, spiritualised and ennobled by a free religion, is one of the most urgent requirements of our time; but it is imperilled between opposite dangers-sacerdotal hollowness and formalism on one hand, and the rude anarchy of unlettered fanaticism or coarse unbelief on the other. Till the old universities are more thoroughly purged from the ecclesiastical element which so powerfully leavens them, they cannot become suitable places either for the training or for the working of the kind of men whom our age imperiously demands; and the highest interests of those universities themselves and their associated church will be best promoted, not by the annihilation of all noble and effectual rivalry, but by the constant presence of a competition which they cannot but respect, and which must rouse them to the utmost development of their internal resources of self-renovation. Nothing remains, therefore, in the actual state of things, but to sustain with unabated energy and zeal all those institutions which base the encouragement of the highest learning on the recognition of equal religious liberty, and to guard with the utmost jealousy, and nurse into the healthiest activity, the two principles whose union they have consecrated. We tremble lest either of them should be sacrificed by worldly indifference on the part of those who ought to be their protectors. Should priestly influence undermine their strength and absorb their vitality, learning may still retain its name and exercise its function, but it will lose the noble front and manly bearing of a free servant of truth, and become a slave in the mill of a compelled conformity. Should the other alternative prevail, and free religion be abandoned to the charge of an ignorant and unlettered multitude, there would be nothing to mediate between vicious extremes; nothing to confront the pretensions of an established priesthood, enjoying in that case an undisputed monopoly of the forms and materials of learning; nothing to control and guide by the influence of well-disciplined intellect and solid attainment, the wild impulses of religious fervour, mistaking license for liberty, confounding violence with strength, and conferring on passionate prejudice the sanctity of reverent conviction. ART. VII.-W. M. THACKERAY, ARTIST AND MORALIST. We are not among those who believe that the "goad of contemporary criticism" has much influence either in "abating the pride" or stimulating the imagination of authors. The human system assimilates praise, and rejects censure, the latter sometimes very spasmodically. A writer or labourer of any sort rarely profits by criticism on his productions; here and there a very candid man may gather a hint; but for the most part criticism is only used by an author as a test of the good taste of his judge. It is a fiction, in fact, long religiously maintained in the forms of our reviews, that we write for the benefit of the reviewee. In most cases, and at any rate in that of a mature and established author, this didactic figment would be as well put aside. A new work, a body of writings, by a man who has attained a wide audience and N produced a considerable impression on his times, constitutes a subject for investigation; we examine it as we do other matters of interest, we analyse, we dissect, we compare notes about it; we estimate its influences; and as man is the most interesting of all studies, we examine what light it throws on the producing mind, and endeavour to penetrate from the work to some insight into the special genius of the writer;-and all this for our own pleasure and profit, not because we think our remarks will prove beneficial to him who is the subject of them. Mr. Thackeray has outgrown even the big birch-rod of quarterly criticism. A long and industrious apprenticeship to the art of letters has been rewarded by a high place in his profession. He is reaping a deserved harvest of profit and fame; he can afford to smile at censure; and praise comes to him as a tribute rather than an offering. We propose, then, simply to say what we have found in the books we have read, and what light they appear to us to throw upon the genius of the author, more particularly in the two capacities we have indicated in the heading of this article. As an Artist, he is probably the greatest painter of manners that ever lived. He has an unapproachable quickness, fineness, and width of observation on social habits and characteristics, a memory the most delicate, and a perfectly amazing power of vividly reproducing his experience. It is customary to compare him with Addison and Fielding. He has perhaps not quite such a fine stroke as the former; but the Spectator is thin and meagre compared with Vanity Fair. Fielding has breadth and vigour incomparably greater; but two of his main excellencies, richness of accessory life and variety of character, fly to the beam when weighed against the same qualities in Thackeray. Fielding takes pride to himself because, retaining the general professional identity, he can draw a distinction between two landladies. Thackeray could make a score stand out-distinct impersonations. It is startling to look at one of his novels, and see with how many people you have been brought into connection. Examine Pendennis. It would take a couple of pages merely to catalogue the dramatis persona; every novel brings us into contact with from fifty to a hundred new and perfectly distinct individuals. When we speak of manners, we of course include men. Manners may be described without men; but it is lifeless, colourless work, unless they are illustrated by individual examples. Still, in painting of manners, as distinguished from painting of character, the men must always be more or less subsidiary to their clothing. Mr. Thackeray tells us of a room hung with richly carved gilt frames (with pictures in them)." Such are the works of the social satirist and caricaturist. He puts in his figures as a nucleus for his framework. A man is used to eluci date and illustrate his social environment. This is less the case with Mr. Thackeray than with most artists of the same order. He might almost be said to be characterised among them by the greater use he makes of individual portraiture, as he certainly is by the fertility of his invention. Still, at bottom he is a painter of manners, not of individual men. The social human heart, man in relation to his kind—that is his subject. His actors are distinct and individual,—truthfully, vigorously, felicitously drawn; masterpieces in their way; but the personal character of each is not the supreme object of interest with the author. It is only a contribution to a larger and more abstract subject of contemplation. Man is his study; but man the social animal, man considered with reference to the experiences, the aims, the affections, that find their field in his intercourse with his fellow-men: never man the individual soul. He never penetrates into the interior, secret, real life that every man leads in isolation from his fellows, that chamber of being open only upwards to heaven and downwards to hell. He is wise to abstain; he does well to hold the ground where his preeminence is unapproached,—to be true to his own genius. But this genius is of a lower order than the other. The faculty that deals with and represents the individual soul in its complete relations is higher than that which we have ascribed to Mr. Thackeray. There is a common confusion on this subject. We hear it advanced on the one side, that to penetrate to the hidden centre of character, and draw from thence,-which of course can only be done by imagination,—is higher than to work from the external details which can be gathered by experience and observation; and on the other hand, that it is much easier to have recourse to the imagination than to accumulate stores from a knowledge of actual life,-to draw on the fancy than to reproduce the living scene around us. The answer is not difficult. It is easier, no doubt, to produce faint vague images of character from the imagination than to sketch from the real external manifestations of life before our eyes; and easier to make such shadows pass current, just because they are shadows, and have not, like the others, the realities ready to confront them. But take a higher degree of power, and the scale turns. It is easier to be Ben Jonson, or even Goethe, than Shakespeare. general we may say, that the less elementary the materials of his art-structure, the less imagination does the artist require, and of the less creative kind;-the architect less than the sculptor, the historian less than the poet, the novelist less than the dramatist. Reproducers of social life have generally rather a marshalling than a creative power. And in the plot and conduct of his story Mr. Thackeray does not exhibit more than a very In high power of grouping his figures and arranging his incidents; but his best characters are certainly creations, living breathing beings, characteristic not only by certain traits, but by that atmosphere of individuality which only genius can impart. Their distinctive feature and their defect, as we have before stated, is this, that not one of them is complete; each is only so much of an individual as is embraced in a certain abstract whole. We never know any one of them completely, in the way we know ourselves, in the way we imagine others. We know just so much of them as we can gather by an intercourse in society. Mr. Thackeray does not penetrate further; he does not profess to show more. He says openly this is all he knows of them. He relates their behaviour, displays as much of the feelings and the character as the outward demeanour, the actions, the voice, can bear witness to, and no more. It is exactly as if you had met the people in actual life, mixed constantly with them, known them as we know our most intimate friends. Of course this is all we can know of a man; but not all we can imagine, not all the artist can, if he chooses, convey to us. We don't know our nearest friends; we are always dependent on our imagination. From the imperfect materials that observation and sympathy can furnish we construct a whole of our own, more or less conformable to the reality according to our opportunities of knowledge, and with more or less completeness and distinctness according to our imaginative faculty; and every man, of course, is something really different from that which every man around him conceives him to be. But without this imaginative conception we should not know one another at all, we should only have disconnected hints of contemporary existence. It is perhaps the highest distinguishing prerogative of poetry or fiction, or whatever we choose as the most comprehensive name for that art which has language for its medium, that it gives the artist the power of delineating the actual interior life and individual character of a living soul. It is the only art that does so. The dramatist and the novelist have the power of imagining a complete character, and of presenting before you their conception of it; and the more complete this is, and the more unmistakably they can impress you with the idea of it in its fulness and in its most secret depths, the nearer they attain to the perfection of their art. Thackeray leaves the reader to his own imagination. He gives no clues to his character, as such; he is not leading to an image of his own. He probably has a very distinct, but no complete conception of them himself; he knows no more of them than he tells us. He is interested more in the external exhibitions of character and the feelings than in character itself; his aim is not to reproduce any single nature, but the image that |