makes to glitter in the sun the two antennæ of gold that quiver upon his helmet."

The comparison of a warrior in full armour to a gigantic crab or lobster, especially lobster, is not exactly new. Victor Hugo has used it before in French literature, just as Carlyle has used it in English literature; indeed the image could not fail to occur to the artist in any country where the study of armour has been carried on. But here the poet does not speak of any particular creature; he uses only the generic term, crustacean, the vagueness of which makes the comparison much more effective. I think you can see the whole picture at once. It is a Japanese colour-print,—some ancient interior, lighted by the sun of a great summer day; and a woman looking through a bamboo blind toward the seashore, where she sees a warrior approaching. He divines that he is seen; but if he smiles, it is only because the smile is hidden by his iron mask. The only sign of any sentiment on his part is that he walks a little quicker. Still more amazing is a companion picture, containing only a solitary figure:

LE DAIMIO (Matin de bataille)

Sous le noir fouet de guerre à quadruple pompon,
L'étalon belliqueux en hennissant se cabre,
Et fait bruire, avec de cliquetis de sabre,
La cuirasse de bronze aux lames du jupon.

Le Chef vêtu d'airain, de laque et de crépon,
Otant le masque à poils de son visage glabre,
Regarde le volcan sur un ciel de cinabre
Dresser la neige où rit l'aurore du Nippon.

Mais il a vu, vers l'Est éclaboussé d'or, l'astre,
Glorieux d'éclairer ce matin de désastre,
Poindre, orbe éblouissant, au-dessus de la mer;

Et

pour couvrir ses yeux dont pas un cil ne bouge, Il ouvre d'un seul coup son éventail de fer, Où dans le satin blanc se lève un Soleil rouge.

"Under the black war whip with its quadruple pompon the fierce stallion, whinnying, curvets, and makes the rider's bronze cuirass ring against the plates of his shirt of mail, with a sound like the clashing of sword blades.

"The Chief, clad in bronze and lacquer and silken crape, removing the bearded masque from his beardless face, turns his gaze to the great volcano, lifting its snows into the cinnabar sky where the dawn of Nippon begins to smile.

"Nay! he has already seen the gold-spattered day star, gloriously illuminating the morning of disaster, rise, a blinding disk, above the seas. And to shade his eyes, on both of which not even a single eyelash stirs, he opens with one quick movement his iron fan, wherein upon a field of white satin there rises a crimson sun."

Of course this hasty translation is very poor; and you can only get from it the signification and

colour of the picture-the beautiful sonority and luminosity of the French is all gone. Nevertheless, I am sure that the more you study the original the more you will see how fine it is. Here also is a Japanese colour print. We see the figure of the horseman on the shore, in the light of dawn; behind him the still dark sky of night; before him the crimson dawn, and Fuji white against the red sky. And in the open fan, with its red sun, we have a grim suggestion of the day of blood that is about to be; that is all. But whoever reads that sonnet will never forget it; it burns into the memory. So, indeed, does everything that Heredia writes. Unfortunately he has not yet written anything more about Japan.

I have quoted Heredia because I think that no other poet has even approached him in the attempt to make a Japanese picture-though many others have tried; and the French, nearly always, have done much better than the English, because they are more naturally artists. Indeed one must be something of an artist to write anything in the way of good poetry on a Japanese subject. If you look at the collection "Poems of Places," in the library, you will see how poorly Japan is there represented; the only respectable piece of foreign work being by Longfellow, and that is only about Japanese vases. But since then some English poems have appeared which are at least worthy of Japanese notice.

CHAPTER VI

THE BIBLE IN ENGLISH LITERATURE

IT IS no exaggeration to say that the English Bible is, next to Shakespeare, the greatest work in English literature, and that it will have much more influence than even Shakespeare upon the written and spoken language of the English race. For this reason, to study English literature without some general knowledge of the relation of the Bible to that literature would be to leave one's literary education very incomplete. It is not necessary to consider the work from a religious point of view at all; indeed, to so consider it would be rather a hindrance to the understanding of its literary excellence. Some persons have ventured to say that it is only since Englishmen ceased to believe in the Bible that they began to discover how beautiful it was. This is not altogether true; but it is partly true. For it is one thing to consider every word of a book as the word of God or gods, and another thing to consider it simply as the work of men like ourselves. Naturally we should think it our duty to suppose the work of a divine being perfect in itself, and to imagine beauty and truth where neither really exists. The wonder of

the English Bible can really be best appreciated by those who, knowing it to be the work of men much less educated and cultivated than the scholars of the nineteenth century, nevertheless perceive that those men were able to do in literature what no man of our own day could possibly do.

Of course in considering the work of the translators, we must remember the magnificence of the original. I should not like to say that the Bible is the greatest of all religious books. From the moral point of view it contains very much that we can not to-day approve of; and what is good in it can be found in the sacred books of other nations. Its ethics can not even claim to be absolutely original. The ancient Egyptian scriptures contain beauties almost superior in moral exaltation to anything contained in the Old Testament; and the sacred books of other Eastern nations, notably the sacred books of India, surpass the Hebrew scriptures in the highest qualities of imagination and of profound thought. It is only of late years that Europe, through the labour of Sanskrit and Pali scholars, has become acquainted with the astonishing beauty of thought and feeling which Indian scholars enshrined in scriptures much more voluminous than the Hebrew Bible; and it is not impossible that this faroff literature will some day influence European thought quite as much as the Jewish Bible. Everywhere to-day in Europe and America the study of