discerned world-wide tendencies and movements on the one hand; he had a passionate capacity for detail on the other. Various anecdotes illustrated these remarks, and a number of terse aphorisms of his were recorded. "No man forgives," he said; "he only understands." "It needs supreme faith to renounce a transcendent God." "A man who believes in himself is almost capable of believing in his neighbour." Here was a sentence that to the Pope's mind was significant of that sublime egotism that is alone capable of confronting the Christian spirit: and again, "To forgive a wrong is to condone a crime," and "The strong man is accessible to no one, but all are accessible to him."
There was a certain pompousness in this array of remarks, but it lay, as the Pope saw very well, not in the speaker but in the scribe. To him who had seen the speaker it was plain how they had been uttered—with no pontifical solemnity, but whirled out in a fiery stream of eloquence, or spoken with that strangely moving simplicity that had constituted his first assault on London. It was possible to hate Felsenburgh, and to fear him; but never to be amused at him.
But plainly the supreme pleasure of the writer was to trace the analogy between his hero and nature. In both there was the same apparent contradictoriness—the combination of utter tenderness and utter ruthlessness. "The power that heals wounds also inflicts them: that clothes the dungheap with sweet growths and grasses, breaks, too, into fire and earthquake; that causes the partridge to die for her young, also makes the shrike with his living larder." So, too, with Felsenburgh; He who had wept over the Fall of Rome, a month later had spoken of extermination as an
