last, at last, unite them there!"

"In 1848-49 the revolutionary crisis came on Europe, and Clough's
sympathies drew him with great earnestness into the struggles which were
going on. He was in Paris directly after the barricades, and in Rome
during the siege, where he gained the friendship of Saffi and other
leading Italian patriots." A part of his experiences and his thoughts
while at Rome are interwoven with the story in his "Amours de Voyage," a
poem which exhibits in extraordinary measure the subtilty and delicacy
of his powers, and the fulness of his sympathy with the intellectual
conditions of the time. It was first published in the "Atlantic Monthly"
for 1858, and was at once established in the admiration of readers
capable of appreciating its rare and refined excellence. The spirit
of the poem is thoroughly characteristic of its author, and the
speculative, analytic turn of his mind is represented in many passages
of the letters of the imaginary hero. Had he been writing in his own
name, he could not have uttered his inmost conviction more distinctly,
or have given the clue to his intellectual life more openly than in the
following verses:--

"I will look straight out, see things, not try to
evade them:
Fact shall be Fact for me; and the Truth the
Truth as ever,
Flexible, changeable, vague, and multiform
and doubtful."

Or, again,--

"Ah, the key of our life, that passes all wards,
opens all locks,
Is not _I will_, but _I must_. I must,--I must,
--and I do it."

And still again,--

"But for the steady fore-sense of a freer and
larger existence,
Think you that man could consent to be
circumscribed here into action?
But for assurance within of a limitless ocean
divine, o'er
Whose great tranquil depths unconscious
the wind-tost surface
Breaks into ripples of trouble that come and
change and endure not,--
But that in this, of a truth, we have our
being, and know it,
Think you we men could submit to live and
move as we do here?"

"To keep on doing right,--not to speculate only, but to act, not to
think only, but to live,"--was, it has been said, characteristic of the
leading men at Oxford during this period. "It was not so much a part of
their teaching as a doctrine woven into their being." And while they
thus exercised a moral not less than an intellectual