his life of the spirit,
of which I am speaking, as distinguished from the intellect,
is felt, though much less distinctly, in a contemporary work,
`The Vision of William concerning Piers the Plowman'.
What the author calls "KIND WIT", that is, "natural intelligence",
has, generally, the ascendency. We meet, however,
with powerful passages, wherein the thoughts are aglow
with the warmth from the writer's inner spirit. He shows at times
the moral indignation of a Hebrew prophet.

The `Confessio Amantis' of John Gower, another contemporary work,
exhibits comparatively little of the life of the spirit,
either in its verse or in its thought. The thought rarely passes
the limit of natural intelligence. The stories, which the poet drew
from the `Gesta Romanorum' and numerous other sources, can hardly
be said to have been BORN AGAIN. The verse is smooth and fluent,
but the reader feels it to be the product of literary skill.
It wants what can be imparted only by an unconscious might
back of the consciously active and trained powers. It is this
unconscious might which John Keats, in his `Sleep and Poetry',
speaks of as "might half slumbering on its own right arm",
and which every reader, with the requisite susceptibility,
can always detect in the verse of a true poet.

In the interval between Chaucer and Spenser, this life of the spirit
is not distinctly marked in any of its authors, not excepting even
Henry Howard, Earl of Surrey, whose sad fate gave a factitious interest
to his writings. It is more noticeable in Thomas Sackville,
Lord Buckhurst's `Induction to the Mirror for Magistrates', which,
in the words of Hallam, "forms a link which unites the school
of Chaucer and Lydgate to the `Faerie Queene'."

The Rev. James Byrne, of Trinity College, Dublin, in his lecture on
`The Influence of National Character on English Literature',
remarks of Spenser: "After that dark period which separated him
from Chaucer, after all the desolation of the Wars of the Roses,
and all the deep trials of the Reformation, he rose on England as if,
to use an image of his own,

"`At last the golden orientall gate
Of greatest heaven gan to open fayre,
And Phoebus, fresh as brydegrome to his mate,
Came dauncing forth, shaking his deawie hayre,
And hurled his glistering beams through gloomy ayre.'

"That baptism of blood and fire through which England passed
at the Reformation, raised both Protestant and Catholi