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way home should ever open to her. Meantime Orestes and his companions have been discovered by the armed men whom Thoas sent to search the shore before he came to the temple. Orestes breaks in on his sister's interview with the king, by rushing in, sword in hand, to conduct her to the ship; whilst his comrades strive to keep their way of escape open. Thoas learns directly after that his own party have gained the victory, and only await his orders to set the ship on fire. But instead, the king commands a suspension of arms. First he satisfies himself that Iphigenia has not been deceived by an impostor that her brother really stands before him he then raises the difficulty which the errand of Orestes presents. He cannot suffer them to go and take with them the palladium of his kingdom-the heaven-descended image. Orestes removes this difficulty also. His eyes have been enlightened to discern the true meaning of that oracle which despatched him to these distant shores. The "sister" named in it was not Apollo's, but his own. Iphigenia is the true palladium of her house, snatched away from it by the gods before its calamities could begin; their favour now wills her restoration, to inaugurate for it a new era of hope. Her touch has healed him. In her arms the evil which has pursued him so long seized him for the last time, shook his inmost soul, and then left him for ever. He implores Thoas to suffer her to complete her workto return to Greece to consecrate afresh the desecrated halls of his fathers to replace their crown upon his head. He asks it rather for his sister's worthiness than for his own. For, as he justly says— "So might and craft, the highest boasts

of men,

Shall veil their heads before the truthful

ness

Of this high spirit. So a noble man

She

genia's renewed entreaties. But the sullen monosyllables in which he gives his consent to her departure remind us painfully how much that consent must cost him. Then Iphigenia wins her last victory. She will not leave him angry. pours forth her filial tenderness for him. She promises affectionate hospitality to the meanest of his subjects who shall visit Greece, for the sake of his benefits towards her. She implores the kind word. of farewell from him, which shall be a favourable breeze in her sails, and shall soften the bitterness of her parting tears. Thoas can find no more words for sorrow, as he parts with the hoped-for sunbeam of his old age. But he can and he does say that one word she asks for; and Goethe's play closes with the "Farewell" which testifies to the goodly fruit borne by Iphigenia's long exile among the barbarians.

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Of course this play could have no more proceeded from any ancient author than Racine's Iphigénie.' "We, the heirs of all the ages, in the foremost ranks of time," cannot divest ourselves of our inheritance; and if we could, we ought not to do so. But at least it contains no anachronisms like his no obvious contradictions to the customs of the times it treats of; only the inevitable anachronism of being constructed throughout according to a higher moral standard than the tragedy of Euripides; with a strong sense of our individual importance and responsibility, instead of merging the individual in the state, as did the ancients; with more of the old reverence of the Teutonic tribes for woman (in which their Greek brethren were so deficient) than appears indeed in any other play of Goethe's; and with that regard for the inward above the outward man-that conscience of universal evil instead of mere

Shall recompense her pure and child-like special transgressions-which they

trust."

could not have who lived without the light of the Gospel. These Thoas yields to this, and to Iphi- unquestionably modern, because

Christian characteristics, if an injury to Goethe's 'Iphigenia in Tauris,' in point of antiquarian interest, are in other respects an advantage to it; for they combine to bring out the full beauty and instruction of its story, which Euripides (especially in his conclusion) has failed to do. The effect on the mind of Goethe's play is, what that of the drama of Euripides was meant to be-religious. The 'Iphigenia in Tauris' of Euripides, indeed, taught a lesson of confidence in the gods far beyond what his plays taught in general; for in it Apollo's oracle, unlike most of the oracles of heathenism, does not "palter with the double sense to lure those who trust it to their destruction; rather, if it deceives at all, it deceives by the superabundant riches of its fulfilment so that the path trode in believing obedience to its dictates, though leading for a while through darkness, ends at last in an unhoped-for burst of sunshine. But the high value of this lesson of faith is sadly neutralised by the wide gulf which separated Greek morality from Greek religion. To the Iphigenia and Orestes of Euripides the end completely justifies the means; and conduct, which the plea of overwhelming necessity can but palliate, is rewarded by a deity's special interposition in their favour. Now, Goethe's play sets morality and religion at one. In it right means are used to compass right ends; the gods are not represented as caring for favoured houses and nations only, but as just and good to all; and the personage of the drama who has drawn the nearest to them, exhibits in her purity and goodness the blessed effects of their communications.

I have already remarked on Goethe's marvellous power of representing character. I think all readers of his 'Iphigenia in Tauris' will agree that each of its personages is a thoroughly individual study. Even should they re

fuse to acknowledge them as Greeks and Scythians, they will not attempt to deny their claim to be welcome as real living men and women. If, while reading Goethe's Egmont,' we feel as if standing before a great historical picture, while reading his 'Iphigenia,' we seem to gaze on a noble group of statues. Their features and attitudes are classic; but, as we look, some strange spell has breathed life into them: though they still stand motionless before us, a human soul looks out upon us through their eyes; they speak to us with human voice. We feel, as we conclude the play, well acquainted even with the subordinate characters - the prudent Arcas, and the judicious Pylades; who atones for the admixture of Greek fraud in his composition, so amply by his generous friendship. Thoas, the rugged barbarian, softened by benign influences, but retaining some of his harshness to the last, may, for aught I know, be an inaccurate representation of a Scythian king; but he is a most true type of a style of character which some of us know intimately enough-which may do tyrannical acts, but wants the tyrant's heart-which sometimes, unhappily, mistakes the voice of wounded pride for the voice of conscience--and which, alas! does not often find an Iphigenia to soothe and control it in these days; but which, if it did, would now, as then, know how to requite her sincerity and generous confidence. That divine faculty which enables a poet to enter into and to represent states of mind which he has never himself experienced, gives to the Orestes of Goethe the stamp of perfect truthfulness, amidst all his melancholy and frenzy. “So it must have been," we at once exclaim, "with the youth who was lighthearted and enterprising, proud of his descent from heroes, and eager to emulate their fame; till he found his hand stained with his mother's blood, and was given over to the pursuit of the Furies." Above all,

Iphigenia, the high ideal character of the drama, though supernatural, is not unnatural in her goodness. Her lofty excellence does not oppress us as something forced and impossible. Though marvellous and rare as that flower which the same century beholds not twice, the discerning eye acknowledges it as the true product of the stem on which it blooms.

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So it is that the mind feels calmed and elevated by Goethe's 'Iphigenia in Tauris.' It is the confluence of three mighty streams of poetrythe Sacrifice of Iphigenia, the Fall of Troy, and the Death of Agamemnon. While we stand beside it, we hear the roar of their distant torrents, flinging their foam over the forest as they dash through its rocky chasms. Their waters speed towards us, as yet troubled by their past conflicts; but at their meeting-place they spread out into a broad and tran

quil river. The eye may follow it
with still delight on its way through
meadow and woodland, rolling in
its silent strength to seek perfect
rest at last in the bosom of the
ocean. There is a tranquil pleasure
breathed into the soul by such a
scene; though the tumultuous joy
be wanting with which we tracked
the torrent's earlier, more eventful
course. "These," we say, as we
take our last look at Iphigenia and
her brother standing on that Cri-
mean shore, now for ever dear to
England's memory-" these have
suffered more than most; they have
found life's fiery furnace hotter
than most men do, but they stand
unconsumed; nay, more, they stand
before us purified." Their poet's
words on another occasion are true
concerning them now, as sooner or
later they will be concerning us all
in this world-

"Alle ruhen, die gelitten,
Alle ruhen, die gestritten."

GASTER, THE FIRST M.A.

"The Ruler of this Place was one Master Gaster, the first Master of Arts in the World."-RABELAIS.

THERE'S a comical fellow that all of us know,
And who always is with us wherever we go;

But our constant companion and guide though he be,
Yet our eyes never saw him, and never will see.

Of Science the source, and of Arts the first Master,-
The name of this wonderful fellow is Gaster.

Search history through with attention and skill,
And you'll find him still busy for good or for ill.
With his mischievous doings you early may grapple

In the old and unhappy affair of the Apple.

Though the Serpent's designs chiefly caused that disaster,
The Serpent was greatly assisted by Gaster.

But when Man was then sentenced to trouble and toil,

It was Gaster that taught him to labour the soil;

To dig, and to delve, and to plant for his diet;
And he never would let him a moment be quiet.
Despotic and stern, and a rigid taskmaster,

But an excellent friend and instructor was Gaster.

After living some ages on water and greens,
Gaster found out that bacon ate nicely with beans ;

And he also found out that, to moisten such food,
Something better than water was needful and good.
The Nymph of the Well owned that Bacchus surpassed her,
And gave way to the Grape, as the liquor for Gaster.

Now baking, and brewing, and hunting, and fishing
Arose from what Gaster was wanting or wishing.
The grain in the furrow, the fruit on the tree,
The flocks on the mountain, the herds on the lee,
All acknowledged his sway; never empire was vaster
Than the fertile dominions thus subject to Gaster.

Geometry sprang from the Nile's spreading flood,

Just that Gaster might know where his landmarks had stood;
And Commerce grew busy by land and by sea,
Just that Gaster at home well provisioned might be.
See! the camel, the car, the canoe, the three-master,
All speed with their loads on the missions of Gaster.

Then cities were built, with their shops and their houses,
Where in plenty and peace Gaster feasts and carouses.
And a half of the houses and shops in a town,

If great Gaster were gone, might as well be pulled down :
So splendid and spacious on pier and pilaster
Rise the halls we've erected in honour of Gaster.

But I ought to observe that the changes thus made
For the most part took place with Dame Poverty's aid:
For Gaster and She, you don't need me to mention,
Are the father and mother of every invention.
When the pockets contain not a single piaster,
The wits become sharp in the service of Gaster.

I must own we've had bloodshed by Gaster's advice,
And proceedings besides that were not over-nice.
Neither Rob Roy nor Cacus had been such a thief,
Hadn't Gaster been always so partial to beef.

When the Mosstrooper's wife saw he'd soon be a faster,
She served up his spurs at the bidding of Gaster.

Yet if Gaster would stay in his natural state,
His exactions would seldom be grievous or great.
But Luxury comes with suggestions officious,
And Cookery tempts him with dishes delicious,

And the Doctor's called in, with his rhubarb and castor,
To remove the sad ills of poor surfeited Gaster.

O! close upon frenzy the maladies border
That Gaster begets when he's long out of order.
Like madmen we hurry, in hopes of release,

To Malvern or Germany, Gully or Spiess,

When perhaps the disease would be put to flight faster,
If we just stayed at home and did justice to Gaster.

Try always to suit Gaster's wants to a tittle,
Nor supply his demands with too much or too little.
You will ne'er put a sick man in hearty condition,
If Gaster won't join and assist the physician.
In vain to a wound you'll apply salve or plaster,
If you don't take the pains to conciliate Gaster.

When Beauty puts forth all its glory and grace,
And unites the full splendour of form and of face;
When each gesture is joyous, each movement is light,
And the glance of the eye is serene and yet bright;
When the rose-hue of health tints the pure alabaster,
Let us own that 'tis partly the doing of Gaster.

Nay, ev'n in your noblest possession, the Mind,
Your dependence on Gaster too often you'll find.
A redundant repast, a rich supper or soirée,
Will oppress the divinæ particulam auræ ;
While at times, we may see, no professor or pastor
Teaches kindness and charity better than Gaster.

Oft when petty annoyances ruffle the soul,
And the temper defies philosophic control,
The commotion is quelled, and a calm will succeed,
Through the simple device of inhaling the Weed:
Such magical power has the soothing Canaster
To bring balmy content and good-humour to Gaster.

As for me, who thus venture his praise to proclaim,
And adorn his high worth with his classical name,
Let me hope from my patron these verses may bring
Some appropriate boon to assist me to sing;
For it must be confessed that the poor poetaster
Finds always his best inspiration in Gaster.

TICKLER II. AGAIN!

THE GREAT QUEERNESS OF TICKLER II.

I HAVE no hesitation in saying that I think Tickler II. the queerest dog I ever knew. But, by the way, how many dogs have I ever known? And, again, what is meant by knowing a dog? For dogs are a study; and who has really studied his dog? He, however, studies his master, and treats him with much more nicety of appreciation than he may be aware of. Note the demeanour of a dog to a brute of a master, who only curses, kicks, and starves him; is it not piteous? He crouches and trembles all day long, as if he had done something wrong; whereas he has done nothing of the kind, but only directed a dismal up-turned eye to his master, to indicate an empty stomach and a broken spirit. He can do no more -he dare do no more (though he has spent half the day in searching

and sniffing over the gutters in vain), for he knows, by sad experience, the consequences. But with my dog and me it is quite different. Tickler, years ago, found out the blind side of me, and has quietly stuck to it. In fact, the little rogue does what he likes with me, and must often laugh in his sleeve at my simplicity. When I am eating anything which he considers particularly nice, he says nothing, but creeps from under the sofa, and sits on the hearth-rug looking into the fire, as if he were thinking of something important; but in a moment or two, without changing his position, he turns his face towards me with a timid, solemn look that has a world of quaint meaning in it. "Tis in vain that I pretend not to see him; he knows better. He feels that I am looking at him out of the north-east corner of my eye; and without moving his head, or re

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