ing of that immortal part which equalizes all in an equal destiny, however the difference may look between men while the process of life is going on. Browning came very early to this conviction, that in all men, however weak or grossly set this spark may be, it is to be sought for. In this he is consistently philanthropic and democratic, Christian in spirit and practice, comprehensive in tolerance, large in charity, intellectually (but not emotionally) sympathetic. It is perhaps unnecessary to add that his love of righteousness is not so striking a trait.
But what in all this view of life is most original in Browning is something that possibly perplexes even his devoted admirers. Life, he says, no matter what it may be in its accidents of time, or place, or action, is the stuff to make the soul of. In the humblest as the noblest, in Caliban as in Prospero, the life vouchsafed is the means (adequate, he seems to say, in all cases) of which the soul makes use to grow in. He thus avoids the deadening conclusions to which his doctrine of relativity might lead, by asserting the equal and identical opportunity in all to develop the soul. He unites with
