330, and vol. i., pp. 221-22, 301.

[64] See especially "A Study of Victor Hugo" (1886); the articles on
"L'Homme qui Rit" and "L'Annee Terrible" in "Essays and Studies" (1875);
and on Hugo's posthumous writings in "Studies in Prose and Poetry"
(1886); "To Victor Hugo" in "Poems and Ballads" (first series); _Ibid_.
(second series); "Victor Hugo in 1877," _Ibid_.

[65] See "Ave atque Vale" and the memorial verses in English, French, and
Latin on Gautier's death in "Poems and Ballads" (second series).

[66] "A Ballad of Francois Villon." _Vide supra_, pp. 298-99.

[67] "Essays and Studies," pp. 45-49.

CHAPTER VIII.

Tendencies and Results.

It has been mentioned that romanticism was not purely a matter of
aesthetics, without relation to the movement of religious and political
thought.[1] But it has also been pointed out that, as compared with what
happened in Germany, English romanticism was almost entirely a literary
or artistic, and hardly at all a practical force, that there was no such
_Zusammenhang_ between poetry and life as was asserted by the German
romantic school to be one of their leading principles. Walter Scott,
_e.g._, liked the Middle Ages because they were picturesque; because
their social structure rested on a military basis, permitted great
individual freedom of action and even lawlessness, and thus gave chances
for bold adventure; and because classes and callings were so sharply
differentiated--each with its own characteristic manners, dialect,
dress--that the surface of society presented a rich variety of colour, in
contrast with the drab uniformity of modern life. Perhaps to Scott the
ideal life was that of a feudal baron, dwelling in a Gothic mansion,
surrounded by retainers and guests, keeping open house, and going
a-hunting; and he tried to realise this ideal--so far as it was possible
under modern conditions--at Abbotsford. He respected rank and pedigree,
and liked to own land. He was a Tory and, in Presbyterian Scotland, he
was an Episcopalian. But his mediaeval enthusiasms were checked by all
kinds of good sense. He had no wish to restore mediaeval institutions in
practice. In spite of the glamour which he threw over feudal life, he
knew very well what that life must have been in reality: its insecurity
from violence and oppression, its barbarous discomfort; the life of
nobles in unplumbed stone castles; the life of burghers in walled towns,
without lighting, drainage, or