The Browning Cyclopædia: A Guide to the Study of the Works of Robert Browning

Religious Poems. (1) More or less expressions of the poet’s own faith are “La Saisiaz,” “Christmas Eve and Easter Day,” “The Epistle of Karshish,” “Rabbi Ben Ezra,” “The Pope” (in The Ring and the Book), and “Prospice.” (2) Dramatic utterances concerning religion may be found in “Caliban upon Setebos,” “A Death in the Desert,” “Saul,” and “Johannes Agricola,” amongst many others.

Renan (Epilogue to Dramatis Personæ). The “second speaker” in the Epilogue is described as Renan. Joseph Ernest Renan, philologist, member of the Institute of France, was born Feb. 27th, 1823. He is best known by his Life of Jesus.

Rephan (Asolando, 1889). “Suggested,” as the poet says in a note prefixed to the poem, “by a very early recollection of a pure story by the noble woman and imaginative writer, Jane Taylor, of Norwich.”¹⁴ It will assist the reader to understand the poem if I give an outline of the story which lived so long in Browning’s memory and suggested these verses. “Rephan” is the star mentioned in Jane Taylor’s beautiful story “How it Strikes a Stranger,” contained in the first volume of her work entitled The Contributions of Q. Q. Mrs. Oliphant, in her Literary History of the Nineteenth Century, vol. ii., p. 351, thus describes “How it Strikes a Stranger.” “A little epilogue in which the supposed impression made upon the mind of an angel whose curiosity has tempted him, even at the cost of sharing their mortality, to descend among men, is the theme, recurs to our mind from the recollections of youth with considerable force.” In one of the most ancient and magnificent cities of the East there appeared, in a remote period of antiquity, a stranger of extraordinary aspect. He had no knowledge of the language of the country, and was ignorant of its customs. One day, when residing with one of the nobles of the city, after having been taught the language of the people and having learned something of their modes of thought, he was seen to be gazing with fixed attention upon a certain star in the heavens. He explained that this was his home: he was lately an inhabitant of that tranquil planet, from whence a vain curiosity had tempted him to wander. When the first idea of death was explained to him, he was but slightly moved; but when he was informed that the happiness or misery of the immortal life depended upon a man’s conduct in the present stage of existence, he was deeply moved, and demanded that he should be at once minutely instructed in all that was necessary to prepare himself for death. He lost all interest in wealth and pleasures, and astonished his friends by his absorption in the thoughts which concerned another life. Soon, people treated him with contempt, and even enmity; but this did not annoy him, – he was always kind and compassionate to those about him. To every invitation to do anything inconsistent with his real interests, his one answer was, “I am to die! I am to die!” As we might expect, Mr. Browning takes this simple and beautiful story, and imbues it with his own philosophy till he has made it his own. In the poem the wanderer from the star (Rephan), in compliance with the request of his friends, gives some account of the manner of his life before his human existence began upon our planet. In the land he has left – his native realm – all is at most, nowhere deficiency or excess; on this planet we but guess at a mean. In “Rephan” there is no want; whatever should be, is. There is no growth, for that is change; nothing begins and nothing ends; it fell short in nothing at first, no change was required to mend anything. The stranger explains that, to convey his thoughts, he has to use our language: his own no one who heard him could understand. In “Rephan” better and worse could not be contrasted; all was perfection. Blessing and cursing were alike impossible. There are neither springs nor winters. Time brings no hope and no fear: as is to-day so shall to-morrow be. All were happy, all serene. None were better than he: that would have proved that he lacked somewhat; none worse, for he was faultless. How came it that his perfection grew irksome? How was it his desire arose to become a mortal on our earth? How did soul’s quietude burst into discontent? How long had he stagnated there, where weak and strong, wise and foolish, right and wrong are merged in a neutral Best? He could not say, neither could he tell how the passion arose in his breast. He knew not how he came to learn love by hate, to aspire yet never reach, to suffer that one whom he loved might be happy, to wing knowledge for ignorance. He tells his hearers that they fear, they agonise and die, and he asks them have they no assurance that after this earth-life wrong will prove right? Do they not expect that making shall be mending in the sphere to which their yearnings tend? And so when in his pregnant breast the yearnings grew, a voice said to him: “Wouldst thou strive, not rest? burn and not smoulder? win by contest; no longer be content with wealth, which is but death? Then you have outlived “Rephan,” you are beyond this sphere. There is a higher plane for you. Thy place now is Earth!” It is the old Browning story, the true mark of his highest teaching: the necessity of evil to evoke the highest good, the need of struggle for development, of contest for strength and victory. Simple, good Jane Taylor would not recognise her pretty fable as it comes from Browning’s alembic in the form of Rephan.

Respectability. (Men and Women, 1855; Lyrics, 1863; Dramatic Lyrics, 1868.) The world will let us do just what we like, provided only we take out its licence; import what we like, only we must pay the customs duty; bring into the place what we please, only we must not omit the octroi. Defy or evade these, and the stamp of respectability being withheld, we lose caste. Everything depends on the Government stamp which the officers chalk-mark on our baggage. By conforming we gain the guinea stamp, but run a risk of losing the gold itself. The world proscribes not love, allows the caress, provided only we buy of it our gloves. What the world fears is our contempt for its licence. It is, however, exceedingly placable, and is quite ready to license anything if we pay it the fee and do it the homage. At the Institute, for example, Guizot, hating Montalembert (as Liberalism hates Ultramontanism in theory), will receive him with courtesy, not to say affection. “We are passing the lamps: put your best foot foremost!”

Return of the Druses, The. A Tragedy. (Bells and Pomegranates, IV., 1843.) [The Historical Facts.] The Syrian Druses occupy the mountainous region of the Lebanon and Anti-Lebanon. They are found also in the Auranitis and in Palestine proper, to the north-west of the Sea of Tiberias. Crypto-Druses – Druses not by race, but by religion – are believed to dwell in Egypt, near Cairo. It is said that the Syrian Druses number over eighty thousand warriors. They covet no proselytes, and are an exceedingly mysterious, uncommunicative people, though they keep on good terms, as far as possible, with their Christian and Mahometan neighbours. They respect the religion of others, but never disclose the secrets of their own. Of their origin very little has with certainty been ascertained. They do not accept the name of Druses, and regard the term as insulting. They call themselves “disciples of Hamsa,” who was their Messiah, who came to them in the tenth century from the Land of the word of God. Next in rank to Hamsa are the four throne-angels. One of these was the missionary Bohaeddin. Mr. Browning probably refers to him under the name of Bahumid the Renovator. Moktana Bohaeddin committed the Word to writing and intrusted it to a few initiates. They speak Arabic; but the Druses are not considered by ethnologists to belong to the Semitic family. They have a tradition that they belonged originally to China. Whatever may have been the origin of this people, it is evident that they are now a very mixed race, as their religion also is compounded of Judaism, Christianity, and Mahometanism. Mackenzie says: “They have a regular order of priesthood, and a kind of hierarchy. There is a regular system of passwords and signs.” It is certain that there are to be found in their religion traces of Gnosticism and Magianism. One theory of their origin, to which the poet refers in the drama, is to the effect that the Druses are the descendants of a crusader, Count Dreux, who left Godfrey de Bouillon’s army to settle in the Lebanon. “The rise and progress of the religion which gives unity to the race,” according to the Encyclopædia Britannica, 9th edition, vol. vii., p. 484, “can be stated with considerable precision. As a system of thought it may be traced back in some of its leading principles to the Shiite sect of the Batenians, or Batiniya, whose main doctrine was that every outer has its inner, and every passage in the Koran an allegorical sense; and to the Karamatians, or Karamita, who pushed this method to its furthest limits; as a creed it is somewhat more recent. In the year 386 A.H. (996 A.D.) Hakim Biamrillahi (i. e., he who judges by the command of God), the sixth of the Fatimite caliphs, began to reign; and during the next twenty-five years he indulged in a tyranny at once so terrible and so fantastic, that little doubt can be entertained of his insanity. As madmen sometimes do, he believed that he held direct intercourse with the Deity, or even that he was an incarnation of the Divine intelligence; and in 407 A.H., or 1016 A.D., his claims were made known in the mosque at Cairo, and supported by the testimony of Ismael Darazi.¹⁵ The people showed such bitter hostility to the new gospel that Darazi was compelled to seek safety in flight; but even in absence he was faithful to his god, and succeeded in winning over the ignorant inhabitants of Lebanon. According to Druse authority this great conversion took place in the year 410 A.H. Meanwhile, the endeavours of the caliph to get his divinity acknowledged by the people of Cairo continued. The advocacy of Hasan ben Haidara Fergani was without avail; but in 408 A.H. the new religion found a more successful apostle in the person of Hamze ben Ali ben Ahmed, a Persian mystic, feltmaker by trade, who became Hakim’s vizier, gave form and substance to his creed, and by his ingenious adaptation of its various dogmas to the prejudices of existing sects, finally enlisted an extensive body of adherents. In 411 the caliph was assassinated by contrivance of his sister Sitt Almulk; but it was given out by Hamze that he had only withdrawn for a season, and his followers were encouraged to look forward with confidence to his triumphant return. Darazi, who had acted independently in his apostolate, was branded by Hamze as a heretic; and thus, by a curious anomaly, he is actually held in detestation by the very sect which probably bears his name. The propagation of the faith, in accordance with Hamze’s initiation, was undertaken by Ismael ben Muhammed Temins, Muhammed ben Wahab, Abulkhair Selama, ben Abdalwahab ben Samurri, and Moktana Bohaeddin, the last of whom was known by his writings from Constantinople to the borders of India. In two letters addressed to the Emperor Constantine VIII. and Michael the Paphlagonian, he endeavours to prove that the Christian Messiah reappeared in the person of Hamze (or Hasam).” The Druses call themselves Unitarians or Muahhidin, and believe in the absolute unity of God. He is the essence of life, and although incomprehensible and invisible, is to be known through occasional manifestations in human form. Like the Hindus, they hold that he was incarnated more than once on earth. Hamsa was the precursor of the last manifestation to be (the tenth avatar), not the inheritor of Hakem, who is yet to come. Hamsa was the personification of the “universal wisdom.” Bohaeddin, in his writings, calls him the Messiah. They hold ideas on transmigration which are Pythagorean and cabalistic. They have seven great commandments, which are imparted equally to all the initiated. These would seem to be incorrectly given by most of the encyclopædias. Professor A. L. Rawson, of New York, who is an initiate into the mysteries of the religion of the Druses, gives the following as the actual tenets of the faith. (They are termed the seven “tablets”). – 1. The unity of God, or the infinite oneness of Deity; 2. The essential excellence of truth; 3. The law of toleration as to all men and women in opinion; 4. Respect for all men and women as to character and conduct; 5. Entire submission to God’s decrees as to fate; 6. Chastity of body and mind and soul; 7. Mutual help under all conditions. The Druses believe that all other religions were merely intended to prepare the way for their own, and that allegorically it may be discovered in the Jewish and Christian Scriptures. They treat with the utmost reverence what are called the Four Books on Mount Lebanon. These are the Pentateuch, the Psalms, the Gospels, and the Koran. All are bound to keep the seven commandments of Hamsa above mentioned. [The Drama.] Mr. Browning’s drama does not appear to be founded upon any historical facts. The time occupied by the tragedy is one day. Djabal is an initiated Druse, a son of the last Emir, who, when his family was massacred in the island which is the scene of the drama, had made his escape to Europe. He has resolved to return to this islet of the southern Sporades, colonised by the Lebanon Druses and garrisoned by the Knights Hospitallers of Rhodes. He has felt within him a Divine call to liberate his country and restore them to the land from which they are exiled. He dwells upon the wrongs which the people have suffered at the hands of their oppressors, and in his passionate love for his country, and a desire to gratify his revenge for the slaughter of his kindred, has determined to become their liberator. The tragedy opens with the deliberations of the Druse initiates, who are expecting the manifestation of the Hakeem, the incarnation of the vanished Khalif who is to free their people, and who is believed by them to have appeared in the person of Djabal, now returned to the oppressed tribe. The island is governed by a prefect appointed by the Knights of Rhodes in Europe. This prefect has used his authority in a cruel and oppressive manner. Djabal has taken upon himself the redemption of his people, and during his stay in Europe has made a firm friend of a young nobleman, Lois de Dreux, who is about to join the Order of the Knights of Rhodes. His period of probation is to be passed in the island, and for this purpose he has accompanied Djabal on his return. Djabal has secretly resolved that upon his return to his people the cruel prefect, who has almost extirpated the sheikhs, shall be slain. He has secured also the alliance of the Venetians, who have promised that a fleet of their ships shall be prepared to transport the Druses to their home in the Lebanon, and shall be in readiness to receive them when the murder of the prefect shall have liberated his countrymen. The complicated part of the story now begins. Anael is a Druse maiden whose devotion to her nation is the strongest passion of her soul, and who has vowed to wed no one but the man who has delivered her people from the tyranny which oppresses them. That he may win her heart Djabal has declared himself to be the Hakeem, who has become incarnate for the salvation of the Druse nation. He has declared himself to be the long hoped and prayed for divinity, and offered himself to the people in that character. His plan has perfectly succeeded. Anael and her tribe believe that Djabal is the real Hakeem, and that he will liberate the people, show himself as Divine, and exalt her with himself when the work is perfected. He has decreed the death of the tyrant, and Anael knows this. To Anael, Djabal is her God as well as her lover; yet she cannot worship him as Divine. “‘Oh, why is it,’ she asks,

 
‘I cannot kneel to you?
Never seem you – shall I speak the truth? —
Never a God to me!
’Tis the man’s hand,
Eye, voice!’”
 

Djabal has deceived himself into a half belief in the sanctity of his mission; but as the day approaches when he is to fulfil his promises his heart fails him, and he loses faith in himself. He struggles with his own heart, and endeavours to be true to himself and people; but he has gone too far, the circumstances in which he is placed are too strong for him, and he is driven forward on the course on which he has entered. He now resolves to solve the difficulty by flight. He will make his escape, but before he does so will kill the prefect with his own hands. He is on his way to the tyrant’s chamber when he meets Anael, and learns from her that she has slain the prefect. He now tells her everything. At first she declines to believe in his falseness; but when a conviction of the truth is forced upon her she refuses to drive him from her heart. The Divine nature of Djabal has been in a sense an obstacle to her love in his character as Hakeem. He has seemed too remote for her merely human affection, and she has never deemed herself worthy to be associated with him in his exaltation. In her determination to kill the tyrant, and in the accomplishment of that act of patriotism, she has been actuated principally by her desire to elevate herself to his level, so that she might have a principal share in the liberation of her nation. They now discover that the murder need not have been committed. Lois de Dreux, the young nobleman who has accompanied Djabal from Europe, has fallen in love with Anael also; and though prohibited by the rules of the Order of knighthood of which he is a postulant, to entangle himself with women, he has aspired to win her love. Lois has represented to the chapter of the Order the cruelties inflicted by their prefect on the people, and has succeeded in obtaining an order for his removal. The young Frankish knight has been elevated by the Order to the position occupied by the deposed governor, so that the liberation of the Druses is now close at hand. Anael urges Djabal to confess his deception and own his imposition to his people. This he refuses to do. She cannot forgive him. When she finds him false and cowardly she takes upon herself to denounce him to the European rulers of the island. Djabal is brought to trial. His accuser is Anael, who is closely veiled till the appropriate moment, when the veil drops, and he is confronted by his lover. His life hangs upon her words. He urges her to speak them; but this she cannot do. Djabal is now man, and man only: he is not separated from her by his Divine nature. She could hardly hope to be one with him in his glory: she can at least be united with him in his degradation and disgrace. All her love for him rises within her, and she hails him “Hakeem!” and falls dead at his feet. The human heart has proved victorious, and the man has conquered the god. Djabal, committing the care of the Druses to his friend Lois, and bidding him guard his people home again and win their blessing for the deed, stabs himself as he bends over the body of the faithful Anael. As he dies the Venetians enter the place and plant the Lion of St. Mark. Djabal’s last cry mingles with their shouts, “On to the mountain! At the mountain, Druses!”

Notes – Act i., Rhodian cross: that of the Knights of St. John (see below). Osman, who founded the Ottoman empire in Asia. White-cross knights: the Knights Hospitallers. They wore a white cross of eight points on a black ground. From 1278 till 1289, when engaged on military duties, they wore a plain straight white cross on a red ground. Patriarch: in Eastern churches a dignitary superior to an archbishop, as the Patriarch of Constantinople, Alexandria, etc. Nuncio: an ambassador from the Pope to an emperor or king. Hospitallers: an order of knights who built a hospital at Jerusalem, in A.D. 1042, for pilgrims. They were called Knights of St. John, and after the removal of the order to Malta Knights of Malta. Candia: the ancient Crete. It was sold to the Venetians in 1194. Rhodes: an island of the Mediterranean. “pro fide”: for the faith. “Bouillon’s war”: the crusade of Godfrey de Bouillon. – Act ii., “sweet cane”: Acorus calamus. It grows in the Levant and in this country; is very aromatic, having a smell when trodden on like incense. Miss Pratt says it has been used from time immemorial for strewing the floors of Norwich Cathedral. Lilith: Adam’s first wife (see note to Adam, Lilith and Eve, and art. Lilith). “incense from a mage-king’s tomb”: students of occult science say that sweet odours have been known to issue from the tombs of magicians, and lamps have been found burning therein when broken open. khandjar: an Eastern weapon. – Act. iii., The venerable chapter: the meeting of an order or community. Bezants: gold coins of Byzantium. “Red-cross rivals of the Temple”: the order of the “Knights Templars” (see notes to The Heretics’ Tragedy). They wore a red cross of eight points. – Act iv., Tiar: a tiara. – Act v., Biamrallah: Hakem Biamr Allah, sixth Fatimite Caliph of Egypt. Fatemite, or Fatimite: named from Fatima, the daughter of Mohammed and wife of Ali, from whom the founder of the dynasty of Fatimites professed to have sprung. “Romaioi, Ioudaioite kai proselutoi” (Gr., Acts ii. 10, 11): “Strangers of Rome, Jews and proselytes.”

Reverie. (Asolando, 1889.) In Mr. Browning’s last volume, published in London as he lay dying in Venice, the two closing poems seem strangely and nobly intended to gather into a focus his whole philosophy of life, and give to the world, in two of his most exquisite poems, his fullest and clearest expressions of the faith of his heart and the quintessence of his teaching. Had the poet known they were the last lines he should write, had he foreseen that these were the last accents of his message, it is impossible to imagine that he could have risen higher than he has done in Reverie and the “Epilogue.” The purport of Reverie is to reconcile the ideas of Power and Love – to reconcile by proving them indeed to be one. “Power is Love.” When power is no longer limited, then is the reign of love. As Mr. Browning says in Paracelsus, “with much power always much more love.” That “The All-Great” is “The All-Loving too,” is the teaching of Christianity. That power, in its perfection, must necessarily be love, is a point in Mr. Browning’s philosophical system arrived at independently of dogma. It is the monistic conception of the forces that mould life, as opposed to the dualistic conception. The Power everywhere visible in the universe, pervading everything, in all things from the atom to the sun, making man feel his utter helplessness and insignificance, requires no further demonstration. We are assured that Power is dominant. Our only difficulty is about Love. In face of the evil in the world, the inequalities in life, the dominance of evil, can we say with truth that the All-Powerful is the All-Loving too? Browning in Reverie says that truth comes before us here “fitful and half guessed, half seen, grasped at, not gained, held fast.” Notwithstanding this defect, a single page of the world’s wide book, properly deciphered, explains the whole. We must try the clod ere we test the star; know all our earth elements ere we apply the spectroscope to Mars. It is true that good struggles but evil reigns; yet earth’s good is proved good and incontrovertibly worth loving, and evil can be nothing but a cloud stretched across good’s orb – no orb itself. There is no doubt whatever about the infinity of the power. There is equally no doubt about the value of the good so far as it goes. Let power “but enlarge good’s strait confine,” and perfection stands revealed. “Let on Power devolve Good’s right to co-equal reign!” What is wanted is some law which abolishes everywhere that which thwarts good. And the poet avows his confidence that somewhen Good will praise God unisonous with Power.

Richard, Count of St. Bonifacio (father and son). (Sordello.) Guelfs. In a secret chamber in his palace Palma and Sordello hold earnest conference with each other in the first book of the poem.

Ring and the Book, The. In twelve books. Published in four volumes, each consisting of three books, from 1868 to 1869.

Book I. – When a Roman jeweller makes a ring, he mingles his pure gold with a certain amount of alloy, so as to enable it to bear file and hammer; but, the ring having been fashioned, the alloy is dissolved out with acid, and the ring in all its purity and beauty of pure gold remains perfect. So much for the Ring. For the Book it happened thus: – Mr. Browning was one day wandering about the Square of St. Lorenzo, in Florence, which on that occasion was crammed with booths where odd things of all sorts were for sale; and in one of them he purchased for eightpence an old square yellow book, part print, part manuscript, with this summary of its contents: —

 
“A Roman murder case;
Position of the entire criminal cause
Of Guido Franceschini, nobleman,
With certain Four the cut-throats in his pay.
Tried, all five, and found guilty and put to death
By heading or hanging as befitted ranks,
At Rome, on February Twenty-Two,
Since our Salvation Sixteen Ninety-Eight:
Wherein it is disputed if, and when,
Husbands may kill adulterous wives, yet ’scape
The customary forfeit.”
 

As before the ring was fashioned the pure gold lay in the ingot, so the pure virgin truth of the murder case lay in this book; but it was not in a presentable form and such as a poet could use. As the jeweller adds a little alloy to permit the artistic working of the Ring, so the poet must mix his poetic fancy with the simple legal evidence contained in the Book, and in this manner work up the history for popular edification. And thus we have The Ring and the Book. The simple, hard, legal documents opened the story thus. The accuser and the accused said, in the persons of their advocates, as follows: – The Public Prosecutor demands the punishment of Count Guido Franceschini and his accomplices, for the murder of his wife. Then the Patron of the Poor – the counsel acting on behalf of the accused – protests that Count Guido ought rather to be rewarded, with his four conscientious friends, as sustainers of law and society. It is true, he says, that he killed his wife, but he did it laudably. Then the case was postponed. It was argued that the woman slaughtered was a saint and martyr. More postponement. Then it was argued that she was a miracle of lust and impudence. More witnesses, precedents, and authorities called and quoted on both sides:

 
“Thus wrangled, brangled, jangled they a month,” —
 

only on paper – all the pleadings were in print. The Court pronounced Count Guido guilty, his murdered wife Pompilia pure in thought, word and deed; and signed sentence of death against the whole five accused. But Guido’s counsel had a reserve shot. The Count, as was the frequent custom in those days, was in one of the minor orders of the priesthood, and claimed clerical privilege. Appeal was therefore made to the Pope. Roman society began to talk, the quality took the husband’s part, the Pope was benevolent and unwilling to take life: Guido stood a chance of getting off. But the Pope was shrewd and conscientious; and having mastered the whole matter, said, “Cut off Guido’s head to-morrow, and hang up his mates.” And it was so done. Thus much was untempered gold, as discovered in the little old book. But we want to know more of the matter, and in four volumes (of the original edition) Mr. Browning satisfies us. Who was the handsome young priest, Canon Caponsacchi, who carried off the wife? Who were the old couple, the Comparini, Pietro and his spouse, who, on a Christmas night in a lonely villa, were murdered with Pompilia? Mr. Browning has ferreted it out for us mixed his fancy with the facts to bring them home to us the better. He has been to Arezzo, the Count’s city – the wife’s “trap and cage and torture place.” He stopped at Castelnuovo, where husband and wife and priest for first and last time met face to face. He passed on to Rome the goal, to the home of Pompilia’s foster-parents. He conjures up the vision of the dreadful night when Guido and his wolves cried to the escaped wife, “Open to Caponsacchi!” and the door was opened, showing the mother of the two-weeks’-old babe and her parents the Comparini. He ponders all the story in his soul in Italy, and in London when he returns home; till the ideas take clear shape in his mind, and the whole story lives again in his brain, and he can reproduce for us the facts as they must have occurred. Count Guido Franceschini was descended of an ancient though poor family. He was

 
“A beak-nosed, bushy-bearded, black-haired lord,
Lean, pallid, low of stature, yet robust,
Fifty years old.”
 

He married Pompilia Comparini – young, good, beautiful – at Rome, where she was born; and brought her to his home at Arezzo, where they lived miserable lives. That she might find peace, the wife had run away, in company of the priest Giuseppe Caponsacchi, to her parents at Rome; and the husband had followed with four accomplices, and catching her in a villa on a Christmas night with her parents (putative parents really), had killed the three; the wife being seventeen years old, and the Comparini, husband and wife, seventy. There was Pompilia’s infant, Guido’s firstborn son, but he had previously put it in a place of safety.

Notes. – Line 7, Castellani: a celebrated Roman jeweller (Piazza di Trevi 86), who executes admirable imitations from Greek, Etruscan, and Byzantine models. Chiusi: a very ancient Etruscan city, full of antiquities and famous for its tombs. l. 27, rondure, a round. l. 45, Baccio Bandinelli, a sculptor of Florence (1497-1559). l. 47, “John of the Black Bands”: Father of Cosimo I., Giovanni delle Bande Neri. l. 48, Riccardi: the palace of one of the great families of Florence. l. 49, San Lorenzo, the great church so named in Florence. l. 77, Spicilegium, a collection made from the best writers. l. 114, “Casa Guidi, by Felice Church”: this was the residence of the Brownings at Florence when he bought the little book. l. 223, Justinian, Emperor of the East A.D. 527. His name is immortalised by his code of laws; Baldo, an eminent professor of the civil law, and also of canon law, born in 1327; Bartolo of Perugia, a professor of civil law, under whom Baldo studied; Dolabella, the name of a Roman family; Theodoric, king of the Ostrogoths (c. A.D. 454-526); Ælian, a writer on natural history in the time of Adrian. l. 263, Presbyter, Primæ tonsuræ, Subdiaconus, Sacerdos: these are some of the different steps to the priesthood in the Roman Church – that is to say, First tonsure, subdeacon, deacon, priest. l. 284, Ghetto, the Jewish quarter in Rome. l. 300, Pope Innocent XII. was Antonio Pignatelli. He reigned from 1691 to 1700. He introduced many reforms into the Church, and, after a holy and self-abnegating life, died on September 27th, 1700; Jansenists, followers of Jansen, who taught Calvinism in the Catholic Church; Molinists, followers of Molinos, who taught Arminianism in the Catholic Church; Nepotism, favouritism to relations. l. 435, temporality: the material interests of the Catholic Church. l. 490, “gold snow Jove rained on Rhodes”: as the Rhodians were the first who offered sacrifices to Minerva, Jupiter rewarded them by covering the island with a golden cloud, from which he sent showers of treasures on the people. l. 495, Datura: the thorn apple – stramonium. l. 496, lamp-fly == a fire-fly. l. 868, Æacus, son of Jupiter; on account of his just government made judge in the lower regions with Minos and Rhadamanthus. l. 898, “Bernini’s Triton fountain:” in the great square of the Barberini Palace, the Tritons blowing the water from a conch-shell. l. 1028, “chrism and consecrative work”: Chrism is the oil used in ordination, etc., in the Roman and Greek Catholic Churches. l. 1030, lutanist, one who plays on the lute. l. 1128, “Procurator of the Poor”: a proctor, an attorney who acts on behalf of the poor. l. 1161, Fisc, a king’s solicitor, an attorney-general. l. 1209, clavicinist, one who plays on the clavichord. l. 1212, rondo == rondeau, a species of lively melody with a recurring refrain; suite, a connected series of musical compositions. l. 1214, Corelli, Arcangelo, Italian musical composer; Haendel, Handel the musician. l. 1311, “Brotherhood of Death”: the Confraternity of the Misericordia, or Brothers of Mercy, who prepare criminals for death and attend funerals as an act of charity. l. 1328, Mannai, a sort of guillotine. – This seems a fitting place in which to insert the following note, which serves to explain the origin of the great poem: —